IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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11.25 


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Photographic 

Sciences 

Corporation 


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23  WiST  MAIN  STRUT 

WfBSTH,N.Y.  MSN 

(716)I72-4S03 


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CIHM/ICMH 

Microfiche 

Series. 


CIHIVI/ICMH 
Collection  de 
microfiches. 


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■ 

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n 

Canadian  Institute  for  Historical  IMicroreproductions  /  Institut  Canadian  de  microraproductions  historiquas 


Technical  and  Bibliographic  Notaa/Notaa  tachniquas  at  bibliographiquat 


Tha  Inatituta  haa  attamptad  to  obtain  tha  baat 
original  copy  availabia  for  filming.  Faaturaa  of  thia 
copy  which  may  ba  bibliographlcaliy  unlqua. 
which  may  altar  any  of  tha  imagaa  in  tha 
raproduction,  or  which  may  aignificantly  changa 
tha  uaual  mathod  of  filming,  ara  chackad  balow. 


0 


D 


D 


D 
D 


n 


D 


Colourad  covara/ 
Couvartura  da  coulaur 


I      I    Covars  damagad/ 


Couvartura  andommagia 


Covara  raatorad  and/or  laminatad/ 
Couvartura  raataurte  at/ou  palliculAa 


I      I   Covar  titia  miaaing/ 


La  titra  da  couvartura  manqua 


I      I   Colourad  mapa/ 


Cartas  giographiquas  an  coulaur 

Colourad  ink  (i.a.  othar  than  blua  or  black)/ 
Encra  da  coulaur  (i.a.  autra  qua  blaua  ou  noira) 


I     I   Colourad  platas  and/or  illuatrations/ 


Planchaa  at/ou  illuatrations  an  coulaur 

Bound  with  othar  matarial/ 
RaiiA  avac  d'autras  documants 

Tight  binding  may  causa  shadows  or  distortion 
along  intarior  margin/ 

La  re  liura  sarrie  paut  cauaar  da  I'ombra  ou  da  la 
distortion  la  long  da  la  marga  intAriaura 

Blank  laavas  addad  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajoutAes 
lors  d'une  restauration  apparaiaaant  dans  la  texte, 
mais.  lorsqua  cela  Atait  possible,  ces  pagea  n'ont 
pas  it6  filmias. 

Additional  comments:/ 
Commentaires  suppl6mentaires: 


L'Institut  a  microfilm^  la  meilleur  exemplaira 
qu'il  lui  a  6tA  poaaibia  da  aa  procurer.  Lea  details 
da  cat  exemplaira  qui  sont  paut-Atre  uniquea  du 
point  da  vue  bibiiographiqua,  qui  peuvent  modif  !«!fr 
une  image  reproduite,  ou  qui  peuvent  exiger  unu 
modification  dans  la  mithoda  normala  de  filmaga 
aont  indiquAa  ci-daasous. 


T 
t( 


|~~|   Colourad  pagea/ 


D 


Pagea  da  coulaur 

Pagea  damaged/ 
Pagea  andommagAas 


□   Pagea  restored  and/or  laminated/ 
Pagea  rastaurAes  at/ou  pelliculAes 

0   Pagea  discoloured,  stained  or  foxed/ 
Pages  dAcolortes,  tachaties  ou  piquAas 

□Pages  detached/ 
Pages  d6tach6as 

Showthroughy 
Tranaparance 

Quality  of  prir 

Qualit^  inigaia  da  I'impression 

Includes  supplementary  materii 
Comprend  du  matiriai  aupplAmantaira 

Only  edition  available/ 
Seule  Edition  diaponibia 


r^  Showthrough/ 

I      I  Quality  of  print  varies/ 

j      I  Includes  supplementary  material/ 

r~~|  Only  edition  available/ 


T 

P 
o 
fi 


0 
b 
tl 

al 
o 
fi 
ai 
o 


Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  ref limed  to 
ensure  the  best  possible  image/ 
Les  pages  totalament  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  una  pelure, 
etc..  ont  6ti  film6es  A  nouveau  da  fa^on  A 
obtanir  la  meilleure  image  possible. 


T 
si 
T 
vt 

N 

t 

b( 
ri{ 
re 
n\ 


( 

Phis  item  is  filmed  at  tha  reduction  ratio  checked  below/ 

Ce  document  est  film*  au  taux  de  rMuction  indiquA  ci-dessous 

10X                           14X                           18X                           22X 

26X 

30X 

y 

' 

12X                            16X                            20X                            24X                            28X                            32X 

Th«  copy  filmed  her*  hbs  ba«n  reproduced  thanks 
to  the  generosity  of: 

D.B.Wsldon  Library 
Univflraity  of  WMtcm  Ontario 


L'exempiaire  filmt  fut  reproduit  grAce  A  ia 
gAntrositA  de: 

D.B.WaldonUbrary 
Univareity  of  Wattarn  Ontario 


The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  In  keeping  with  the 
filming  contract  specifications. 


Las  Images  sulvantes  ont  6t4  reproduiteb  avec  le 
plus  grand  soin,  compte  tenu  de  la  condition  at 
de  la  nettetA  de  rexemplaire  filmA.  et  en 
conformity  avec  ies  conditions  du  contrat  de 
filmage. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  Illustrated  Impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


Les  exemplalres  originaux  dont  Pa  couverture  en 
papier  est  imprimte  sont  filmte  en  commen^ant 
par  le  premier  plat  et  en  terminant  soit  par  la 
dernlAre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration,  soit  par  le  second 
plat,  salon  le  cas.  Tous  ies  autres  exemplalres 
originaux  sont  filmte  en  commenpant  par  la 
premlAre  page  qui  comporte  une  empreinte 
d'impression  ou  d'lilustratlon  et  en  terminant  par 
la  dernlAre  page  qui  comporte  une  telle 
empreinte. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  — ^>  (meaning  "CON- 
TINUED "),  or  the  symbol  V  (meaning  "END  "), 
whichever  applies. 


Un  dee  symboles  sulvants  apparaitra  sur  la 
derniire  image  de  cheque  microfiche,  selon  le 
cas:  le  symbols  — ►  signlfie  "A  SUIVRE",  le 
symbols  y  signlfie  "FIN". 


Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  foiiowing  diagrams  illustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  Atre 
fiim^s  A  des  taux  de  rMuction  diffirents. 
Lorsque  le  document  est  trop  grand  pour  dtre 
reproduit  en  un  seul  cliche,  il  est  filmi  A  partir 
de  Tangle  sup6rieur  gauche,  de  gauche  A  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  nicesssire.  Les  diagrammes  sulvants 
illustrent  la  m^thode. 


1 

2 

i 

3 

1 

2 

3 

4 

5 

6 

1:      >- 


^'i^ 


MEMOIRS      -^ 


'^V^'^^' 


^.-4 


OK  THt; 


•\'.  ^ 


American  Museum  of  Natural 

History. 


HARLAN  I.  SMITH. 

SAClNA'.v,  v..  L-.  i-,a;H;i.*.N. 


Volume  II. 


ANTHROPOLOGY. 

;'?  I.       , 

The  Jesup  North  Pacific  Expedition. 


IV.  —  The  Thompson   Indians  of  British  Columbia. 


By  JAMES  TEIT. 
Edited  by  FRANZ  BOAS. 


April,  1900. 


'^ 


.■■-^^.-■,  .■■-*  •:_ 


..*:^,:j^'^. 


KV- 


•'S. 


i,  ■a.^As-^-.v,-;, 


^ 


'^MiiXu  ^inffSiSfei'^"'- 


544^&e 


The  following  method  of  transcribing  Indian  words  is  used  in  the  publications  of  the  Jesup 
Expedition  : 

a,  e,  i,  o,  u have  their  continental  sounds  (short). 

1,  e,  t,  0,  a long  vowels. 

A,  B,  I,  o,  u obscure  vowels. 

*,  *,  ',  *,  * vowels  not  articulated,  but  indicated  by  position  of  the  mouth. 

( in  German  Bar, 

k aw  in  law.  .■.-,-. 

t « in  German  voU, 

e tKnbell. 

f imhUl. 

- separates  vowels  which  do  not  form  diphthongs. 

ai I  in  island. 

au Me>  in  how. 

\ as  in  English. 

U very  long,  slightly  palatized  by  allowing  a  greater  portion  of  the 

back  of  the  tongue  to  touch  the  palate. 

1 posterior  palatal  /;  the  tip  of  the  tongue  touches  the  alveoli  of 

the  lower  jaw,  the  back  of  the  tongue  is  pressed  against  the 
hard  palate,  sonant. 

L the  same,  short  and  exploded  (surd). 

q velar  k. 

k English  k. 

k' palatized  k,  almost  ky. 

kx posterior  palatal  k,  between  k  and  k'. 

8 velar  g. 

g'    palatized  g,  almost  gy. 

X ck'xn  German  Buck. 

X X  pronounced  at  posterior  border  of  hard  palate. 

x° palatal  x  as  in  German  kk. 

s,  c are  evidently  the  same  sound,  and  might  be  written  x°  or  c',  both 

being  palatized;  c  (English  sk)  is  pronounced  with  open 
teeth,  the  tongue  almost  touching  the  palate  immediately 
behind  the  alveoli ;  s  is  modified  in  the  same  manner. 

<; M  as  in  tkiek. 

d,t    I 

b,  p    V    as  in  English,  but  surd  and  sonant  are  difficult  to  distinguish. 

g.k    J 

h as  in  English. 

y as  in  year. 

w,  m,  n as  in  English. 

! designates  increased  stress  of  articulation. 

' is  a  very  deep  laryngeal  intonation.  v    ' 


ERRATA. 


p.  183,  ad  line  of  footnote,  "  Fig.  laa  "  should  read,  "  Fig.  120." 
p.  aaj,  in  legend  to  Fig.  198,  "jifi  "  should  read  "  %\^." 


^^' 


.> 


IV. — The  Thompson  Indians  of  British  Columbia. 


By  James  Teit. 


Edited  by  Franz  Boas. 


Map,  Plates  XIV— XX. 


/ 


CONTENTS. 


Editor's  Note 165 

I,     Introduction,  Historical  and  Geographical 167 

Name  of  the  Tribe 167 

Habitat 167 

Divisions  of  the  Tribe 168 

Population 175 

Migrations  and  intercourse 178 

Mental  Traits 180 

II.    Manufactures i8a 

Work  in  Stoae 182 

Work  in  Wood 183 

Painting 184 

Preparation  of  Skins 184 

Basketry 187 

Mats 188 

Weaving  and  Netting 190 

III.  House  and  Household 193 

Habitations 192 

House-Furnishings 199 

IV.  Clothing  and  Ornaments 206 

Clothing  of  Upper  Thompsons 206 

Clothing  of  Lower  Thompsons  and  Upper  Fraser  Band 220 

Modem  Clothing 220 

Decoration  of  Clothing 221 

Personal  Adornment 223 

C163] 


f 


"64  CONTKNTS. 

V.     Subsistence 230 

Variotii's  and  Preparation  of  Food J30 

Preservation  of  Staple  Foods J34 

Dishes 236 

Seasons 33^ 

Hunting 235 

Fisliing 249 

VI.     Travel  and  Transportation  ;  Trade 255 

Travel  and  Transportation 255 

'I'mde 258 

VII.     Warfare .,63 

VIII.     ('fames  and  Pastimes 272 

IX.    Sign  Language 283 

X.     Social  Organization  and  Festivals 289 

Social  Organization 289 

Festivals 2()() 

XI.     liirtli,  Childhood,  Puherty,  Marriage,  and  Death 303 

Pregnancy 303 

Childhood 306 

Twins 310 

Puberty 311 

Marriage 3,, 

Cuslduis  regarding  Women 326 

Ilurial  Customs  of  the  Upper  rhompsons 327 

Hurial  Customs  of  the  Lower  ThcniipsDns 335 

XII.     Religion ^,y 

Conception  of  the  World 337 

Prayers  and  Observances 344 

Festivals ' ^jo 

Guardian  Spirits 354 

Soul 357 

Shamanism 3(50 

Prophets 365 

Kthical  ("oncepts  and  Teachings 366 

XIII.  Medicine,  Charms,  Current  lieliefs 368 

Medicines -jfig 

Surgical  Operations 370 

Charms 3», 

Current  Beliefs 3^2 

XIV.  Art  (by  Franz  Boas) 3^5 

Decorative  Art 3^5 

^'"'*''^ 383 

Dancing 385 

XV.     Conclusion  (by  Franz  Boas) 387 

Appendix 30, 


EDITOR'S   NOTE. 


Tlu;  followinjT  (lescriptidii  of  tlu:  Thompson  Indians  is  hasvcl  on  two  manu- 
scripts prrpared  by  Mr.  Janius  Ttii,  -  th('on<!  a  (l<scri|)tion  of  llu;  Upper  Tliom])- 
son  Indians,  written  in  1895;  the  othur  a  d(:scri|)tion  of  tlic  Lower  Tliompsnn 
Indians,  written  in  1897  as  a  rcisultof  work  done  liy  Mr.  Teit  for  tiie  Jisiip  Norlii 
I'arific  Expedition.  To  these  manuscripts  have  lieeii  adiled  notes  furnished  by 
Mr.  I'eit,  exijhiininjr  tlu;  uses,  ami  metlioiis  of  manufacture,  of  specimens  whidi  he 
collected  for  the  expedition.  Other  information  was  furnished  by  hini  in  reply 
to  in(piiries  of  the  writer  concerninj^  tpiestions  that  secMiud  of  interest,  Tlu; 
detaileil  descriptions  of  methods  of  weaving,  and  the  patterns  'or  costumes,  are 
based  on  examination  of  specimens  in  the  Museum.  Tlu;  chapter  on  art  and  the 
conclusion  were  written  by  the  editor.  The  former  is  the  result  of  his  study  of 
specimens  and  photojrraphs,  and  of  personal  inquiries  conducted  with  the  assist- 
ance of  Mi*.  Teit. 

Mr.  Teit  is  fully  conversant  with  the  lanji[iia},fe  of  the  Thompson  Indians, 
and,  owiu},'  to  his  patient  research  and  intimate  ac(piaintance  with  the  Indians, 
the  information  contained  in  the  followinif  paj,'es  is  remarkably  full.  Physical 
characteristics,  lanj,ruaj^e,  and  the  mytholoj,ry  ami  traditions  of  the  people,  are  not 
included  in  the  present  description.  The  traditions  of  the  Upper  Thompson 
Indians,  collected  by  Mr.  James  Teit,  have  been  published  by  the  American  I-'olk- 
Lore  Society. 

The  drawings  for  the  text  illustrations  in  this  paper  were  prepared  by  Mr. 
Rudolf  Weber.  The  plates  are  reproductions  of  photographs  taken  by  Mr. 
Harlan  I.  Smith.  I  am  indebted  to  I'rof.  N.  L.  Britton  for  identification  of  tiie 
plants  referred  to.  I  have  to  thank  Miss  H.  A.  Andrews  and  Miss  M.  L.  Taylor 
for  valuable  help  in  preparing  the  manuscript  for  th«!  press. 

Following  are  the  more  important  publications  bearing  on  the  ethnology  of 
the  Thompson  Indians:  "  Notes  on  the  Shuswap  I'eople  of  British  Columbia," 
by  George  M.  Dawson  (Transactions  Royal  .Society  of  Canada,  1891,  Sect.  II, 
pp.  3-44)  ;  "  Sixth  Ri-port  of  the  Committee  on  the  North-western  Tribc.s  of 
Canada,"  containing  the  "Second  General  Report  on  the  Indians  of  British  Co- 
lumbia," by  Franz  Boas  ( Report  of  the  British  Association  for  the  Advancement 
of  Science,  1890,  pp.  632-647);  "Tenth  Report  of  the  Committee  on  the  North- 
western Tribes  of  Canada,"  containing  the  "  Fifth  Report  on  the  Indians  of 
British  Columbia,"  by  Franz  Boas  (Ibid.,  1895,  pp.  522,^!);  "Traditions  of  the 
Thompson  River  Indians  of  British  Columbia,"  collected  and  annotat<!d  by  James 
Teit,  with  introduction  by  Franz  Boas,  Boston  and  New  York,  189S  (Memoirs  of 
the  American  Folk-Lore  Society,  Vol.  VI),  "Report  on  the  Ethnological  Survey 
of  Canada,"  1899,  containing  "Studies  of  the  Indians  of  British  Columbia," 
pp.  4-88. 


New  York,  February,  1900. 


['65] 


FRANZ   BOAS 


MAP  SHOWING 

LOCATION  OF  THE  THOMPSON  INDIANS 

AND 

NEIGHBORING  TRIBES. 

The  area  formerly  inhabited  by   the  Athapascan  tribe 
of  Nicola  Valley  is  indicated  by  shading. 


I.— INTRODUCTION.  HISTORICAK  AND  GKOGRAI'IIICAL, 

Name  of  the  Trihe.  —  The  Indians  to  be  clescrihed  in  the  followinj^'  pa^es 
were  called  "  Coiitean  "  or  "  Knife"  Indians  by  the  employees  of  the  Hudson  Hay 
Company  ;  but  at  the  present  day  this  name  has  been  «'ntirely  superseded  by  that 
>  f  "Thompson"  Indians,  taken  from  the  name  of  the  river  in  the  nei^^hboihooij 
of  which  they  have  their  homes.  Ihey  call  their  entire  tribe  Ni.ak-apamux. 
They  are  also  so  dcsi^fnated  l.y  all  the  neijrhborin^'  tribes  of  the  interior,  althoujrh 
they  are  sometimes  called  I.iikatimii  \  and  Salic  by  the  Okanajron,  and  Nkoata- 
mux  by  the  Shuswap.  The  Lillooct  occasionally  call  them  Ce'(itamu.\,  which 
name  is  derived  from  that  of  ihompson  River.  In  all  these  wonts  the  (;ndin),' 
"-mux  "  means  "people."  The  Inilians  of  tiie  I'Vaser  Delta,  whos(-  territory  ad- 
joins theirs  on  the  souiiiwest,  call  thcni  Si;m,l'mila  (said  to  mean  "  inland  people," 
"inland  hunters,"  or  "people  up  the  river").  Their  'inj,ruaj,'e  belongs  to  the 
Salishan  stock. 

Haiutat.  —  ri..  ir  habitat  is  the  southern  int(!rior  of  British  Columbia, 
mostly  east  of  tli>:  Coast  Ran^-e,  l)ut  it  extends  far  into  the  heart  of  that 
ranj,'(-  (see  opposite  map).  It  is  about  a  hundred  miles  in  lenj^ah,  by  ninety  in 
breialth.  'Ihrou.nh  thi ,  territory  (low  three  rivers,  —  I-raser  River;  its  principal 
tributary,  Thompson  River;  and  a  smaller  tributary  of  the  latter,  Nicola  River. 
In  the  valleys  of  these  rivers,  or  in  close  |)r()ximity  thereto,  are  found  the  princi- 
pal villajrcs  of  the  tribe,  while  the  country  on  either  side  is  their  huntin.ij-trround. 

Their  neighbors  to  the  north  and  east  are  the  Shuswap,  to  whom  they  are 
nearest  akin.  To  the  northwest  of  their  K^ritory  live  the  Lillooet,  to  the  south 
and  east  the  Okanagon,  while  at  the  mouth  of  the  cafton  of  I-'raser  River  they 
border  on  the  Coast  Salish.  In  former  times  a  small  tribe  of  Athapascan  affinity 
inhabited  the  upper  portion  of  Nicola  Valley.  They  have  become  merged  in  the 
Thompson  Indians. 

The  tribes  with  whom  they  are  familiar,  and  their  names,  will  be  found  on 
the  map.  The  Upper  Thompson  Indians  had  no  knowledge  of  any  Coast  tribes 
except  those  of  Lower  l-raser  River.  Some  of  the  tribal  names,  such  as 
Smileqamux  ("the  people  of  Similkameen "),  signify  the  location  wliich  the 
people  inhabit,  regardless  of  their  tribal  affiliations.  A  number  of  more  distant 
tribes,  the  location  of  which  is  not  given  on  our  map,  were  known  to  them  by 
name.  These  were  most  of  the  .Salish  tribes  of  Montana,  Idaho,  and  the  in- 
terior of  Washington  ;  the  Sahaptin  ;  the  Kootenay  ;  and  the  most  northern 
Shoshone  tribes,  who  were  called  "  tail  people "  because  the>  wore  attached  to 
their  head-dresses  a  long  string  of  feathers  reaching  down  to  the  feet,  A  tribe 
to  the  southeast  called  Stiltx-,  ten  days'  journey  from  Spcnces  Bridge,  neither 
Salish  nor  Sahaptin,  came  sometimes  to  trade  fish  near  the  mouth  of  Nicola 
River.  The  Crees  were  also  known  by  name.  Before  the  advent  of  the  whites 
no  other  tribes  were  known.     The  Hudson  Bay  Company's  employees  are  called 

[167] 


1 68 


TEIT   THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


"the  real  white  men,"  a  name  also  applied  by  a  few  Indians  to  French-speaking 
people. 

Divisions  of  the  Trihe.  —  Their  territory  may  be  divided  into  two  parts  ;  the 
dividing-line  being  near  Lytton,  at  the  junction  of  Thompson  and  Fraser  Rivers. 
Here  the  latter  enters  a  deep  caflon,  through  which  it  rushes  with  impetuous 
force,  until  it  emerges  at  Yale,  some  fifty-seven  miles  farther  down,  having  cut  its 
way  through  the  Coast  Range.  Tlie  country  on  cither  side  is  extremely  rugged. 
Towering  mountains,  which  reach  beyond  the  snow-line,  extend  on  every  hand. 
The  valleys  are  very  deep  and  narrow,  often  merely  gorges.  The  rainfall  is 
abundant,  especially  in  the  southwestern  part  of  this  district,  and  therefore  the 
whole  country  is  clad  with  heavy  timber,  mostly  fir  and  cedar.  As  might  be  ex- 
pected, agricultural  and  pasture  land  is  scarce  ;  game  is  also  rather  scarce  :  so 
that  the  Indians  depend  mainly  on  the  products  of  the  streams  for  their  livelihood. 
The  winters  are  short,  but  there  are  occasionally  heavy  falls  of  snow.  Such  is  the 
country  of  the  Lower  Thompson  Indians. 

The  country  north  and  east  of  Lytton,  and  immediately  east  of  the  Coast 
Range,  is  of  a  totally  different  character.  Although  it  is  rugged  and  hilly,  the 
contours  of  the  moiuitains  are  round,  and  their  slopes  gentle.  They  are  inter- 
sected by  numerous  deep  and  narrow  valleys,  while  still  farther  east  rolling  hills 
or  plateaus  prevail. 

The  valleys  and  lower  parts  of  the  country  are  covered  with  sagebrush, 
grease-wood,  etc., —  evidences  of  a  dry  climate;  while  the  higher  grounds  and 
mountain-tops  are  covered  with  grass  and  scattering  timber,  mostly  pine.  The 
condition  >  are  favorable  for  stock-raising,  and  patches  of  arable  land  are  found. 
Game,  especially  deer,  is  much  more  abundant  here  than  in  the  lower  section,  and 
there  is  much  greater  facility  for  engaging  in  agricultural  pursuits.  The  climate  is 
extremely  dry,  with  hot  summers  and  moderately  cold  winters,  the  latter  generally 
short  and  accompanied  by  slight  snowfalls. 

The  country  below  Lytton  is  named  Uta'mqt  (meaning  "below,"  or  "to  the 
south"),  while  that  above  Lytton  is  called  Nku'kCima  (meaning  "above,"  or  "to 
the  north  ").  By  adding  "-mux  "  ("  people  ")  to  the  previously  mentioned  names, 
we  have  the  designations  by  which  the  inhabitants  of  the  two  scxtions  are  known  ; 
viz.,  Uta'mqtamux  ("people  below")  and  Nku'kiimamux  ("people  above"). 
The  former  name  especially  is  often  used  without  the  "-mux."  These  two 
divisions  are  the  "Lower  Thompsons"  or  "Caflon  Indians"  and  "Upper 
Thompsons"  of  the  whites,  by  which  terms  I  shall  designate  them. 

The  Lower  Thompson  Indians  have  their  villages  at  favorable  spots  along 
the  banks  of  Fraser  River,  from  a  little  below  the  village  of  Siska  in  the  north, 
to  a  few  miles  below  Spuzzum  in  the  south.  Their  hunting-grounds  extend  west- 
ward to  Harrison  Lake  and  the  mountains  east  of  the  lower  course  of  Lillooet 
River,  southward  to  the  head  waters  of  Nooksack  and  Skagit  Rivers,  and  eastward 
to  the  head  waters  of  Tulameen  and  Coldvvater  Rivers.  Along  this  line  they 
come  into  contact  with  the  Lower  Lillooet ;  the  Coast  Salish,  whose  villages  and 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COF.UMBIA. 


169 


hunting-grounds  are  confined  to  the  immediate  vicinity  of  Fraser  River,  while  the 
Thompson  Indians  hunt  in  the  mountains  a  few  miles  to  the  south  ;  the  Klickitat; 
and  the  Okanagon. 

The  villages  of  the  Lower  Thompson  Indians  seem  to  have  been  much  more 
stationary  than  those  of  the  upper  division  of  the  tribe.  Many  families  wintered  for 
generations,  in  fact  as  long  as  can  be  remembered,  at  the  same  spot.  Since  the 
advent  of  the  whites  some  of  the  smaller  village-sites  have  been  abandoned.  The 
inhabitants  removed  to  the  larger  villages,  which  happened  to  be  near  settlements 
of  the  whites.  Decrease  in  the  number  of  inhabitants  has  been  one  of  the  prime 
causes  of  removals. 

The  present  villages  of  the  Lower  Thompson  Indians,  from  south  to  north, 
are  as  follows  :  — 

Name.  Location. 

1.  Spo'zem  ("  little  flat  ")  Spuzziim West  side  of  Fr.iser  River,  about  9  miles  above  Yale, 

2  miles  below  Spuzzum  station,  C.  1'.  R.,  and   no 
miles  from  Pacific  Ocean. 

2.  Ti'kwalus,  known   as   Chapman's   Bar 

among  the  whites East  side  of  Fraser  River,  about  13  miles  above  Yale. 

3.  Skoxwa'k West  side  of  Fraser  River,  about  15  miles  above  Yale. 

4.  Tce'tawe East  side  of  Fraser  River,  about  16J  miles  above  Yale. 

5.  Noie'ltsi  ("  burnt  body  ") West  side  of  Fraser  River,  about  23  miles  above  Yale. 

6.  Kalula.aiF.x  ("small  house  of  owl  ")..  East  side  of  Fraser  River,  about  24  miles  above  Yale. 

7.  Koia'um  ("to  pick  berries  "),  called  by 

the  whites  Boston  Bar East  side  of  F'rastr  River,  .about  25  miles  al  i..e  Yale. 

8.  Ntsuwi'ek West  side  of  Fraser  River,  about  27  miles  aliove  \'ale. 

9.  Kapatcitcin   ("  sandy  shore  "),    called 

by  the  whites  North  Bend West  side  of  Fraser  River,  about  28  miles  above  Yale. 

10.  Npikti'm  or  S'inpukti'm  ("  white  hol- 

'ow  ") East  side  of  Fraser  River,  about  30  miles  above  Yale. 

1 1.  Tsa'umak East  side  of  Fraser  River. 

12.  Sinta'kL  ("  reached  the  bottom  ") West  side  of  Fraser  River. 

13.  Spa'im  ("  flat  land  "  or  "open  llat  "). .  East  side  of  Fraser  River. 

14.  Skwa'uyix West  side  of  Fraser  River. 

15.  Kimu's  ("  brow  "  or  "  edge  ") East  side  of  Fraser  River. 

16.  S'nk  ("  valley  "  or  "  depression  ") East  side  of  Fraser  River. 

17.  Nkattsi'm East  side  of  Fraser  River,  about  38  miles  above  Yale  ; 

near  Reefers  station,  C.  P.  R.,  but  on  the  opposite 
side  of  the  river. 

18.  Staxeha'ni   ("  this  side  of  the   ear  or 

cliff ") East  side  of  Fraser  River. 

19.  LiqLa'qEtin    ("ferry"     or    "crossing- 

place  ") East  side  of  Fraser  River,  about  3  miles  below  Si'ska. 


In  this  list  detached  houses  have  been  grouped  with  the  nearest  village. 

Some  Indians  think  that  Si'ska  ought  to  be  included  with  the  Lower  Thompsons. 

In  1858  Koia'um  (Boston  Bat)  was  the  largest  and  most  populous   village. 


I70 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


At  the  present  day  Kapatci'tcin  (North  Bend)  and  Spd'zfim  are  the  largest  villages. 
They  contain  fully  one-third  of  the  whole  population.  All  the  other  villages  are 
small. 

The  Upper  Thompson  Indians  are  divided  into  four  minor  divisions  more  or 
less  recognized.     These  are  :  — 

1.  The  Lkamtci'nEmux  ("people  of  Lkamtci'n,"  the  Indian  name  of  Lytton) 
or  NLak'apamux'o'e  ("the  NLak'a'pamux  proper"),  sometimes  called  "Sa'lic" 
by  the  Lower  Thompsons,  the  Indians  of  Lytton  and  vicinity.  They  are 
sometimes  simply  called  Ni.ak'a'pamux.     I  shall  call  them  the  Lytton  band. 

2.  The  SLaxa'yux,  the  people  along  Fraser  River,  above  Lytton.  Their 
territory  extends  up  Fraser  River  about  forty  miles,  where  they  come  into  con- 
tact with  the  Upper  Lillooet  a  few  miles  below  the  town  of  Lillooet.  Their 
hunting-ground  is  chiefly  on  the  west  side  of  Fraser  River,  and  comprises  all  the 
eastern  slopes,  and  the  sunmiii^  of  the  Lillooet  Mountains.  It  does  not  extend 
far  east  of  Fraser  River,  the  country  there  being  generally  used  by  the  Indians 
of  Lytton,  Spences  Bridge,  and  Ashcroft.  I  shall  designate  them  as  the  Upper 
Fraser  band. 

3.  The  Nkamtci'nEmux  ("people  of  the  entrance"),  taken  from  the  name  of 
the  land  at  the  mouth  of  Nicola  River  (Nkamtci'n),  and  probably  having  refer- 
ence to  the  confluence  of  the  two  rivers,  or  the  "  entrance  "  of  one  into  the  other. 
These  are  the  people  of  Spences  Bridge  and  vicinity  in  particular,  but  the  name 
is  often  applied  in  a  general  sense  to  all  the  Indians  along  Thompson  River  from 
a  little  below  Spences  Bridge  upward.  They  extend  along  Thompson  River  to 
Ashcroft,  where  their  territory  adjoins  that  of  the  Shuswap.  Their  hunting- 
grounds  extend  back  for  thirty  or  forty  miles  on  each  side  of  Thompson  River, 
and  include  the  upper  half  of  Hat  Creek.  I  shall  call  them  the  Spences  Bridge 
band. 

4.  TheCawa'xamux  or  Tcawa'xamuv  (■'  people  of  the  creek,"  taken  from  the 
name  of  Nicola  River,  Tcawa'x  or  Cwa'ux,  meaning  "creek"),  comprising  the 
Indians  along  Nicola  River  from  a  few  miles  above  Spences  Bridge  to  consider- 
ably above  Nicola  Lake,  where  their  territory  adjoins  that  of  the  Okanagon, 
whose  nearest  village  is  at  Douglas  Lake,  some  thirty-five  miles  from  Nicola 
Lake.  Their  hunting-grounds  are  on  either  side  of  Nicola  River,  and  extend 
thirty  or  forty  miles  back.  In  early  times  their  villages  did  not  extend  more  than 
fifteen  miles  up  the  river.  They  visited  the  upper  part  of  the  valley  on  hunting 
trips  and  for  fishing  in  the  lakes.     I  shall  call  this  division  the  Nicola  band. 

The  Spences  Bridge  band  sometimes  call  the  Upper  Fraser  band  Skwotl'ki- 
namux  ("  people  of  the  other  or  opposite  side  of  the  ridge  or  mountains"),  be- 
cause they  are  divided  from  them  by  a  narrow  range,  which  follows  the  east  bank 
of  Fraser  River,  The  Lytton  band  who  live  along  the  shores  of  Fraser  River, 
and  the  Upper  Fraser  band,  are  sometimes  collectively  called  "people  of  Fraser 
River."     The  Lytton  band  who  live  along  Thompson  River  above  Lytton,  and 


TEIT,  THE  THOMPSON    INDIANS   OF   URITISH  C01,UMBI.\, 


171 


the  Spenccfi  Bridge  band,  are  sometimes  collectively  called  "  people  of  Thompson 
River." 

Besides  tliese,  there  are  the  usual  names  attached  to  every  little  band  or  com- 
munity, which  is  simply  the  name  of  the  place  or  village  they  inhabit,  with  the  suf- 
fix "-mux  "  ("people"),  as  we  might  say  in  our  language  "people  of  London," 
"people  of  Liverpool,"  etc.  This  method  of  designating  their  folk  according  to 
the  several  towns  to  which  tliey  belong,  is,  so  far  as  I  know,  the  only  one  em- 
ployed by  the  Lower  Thompson  Indians. 

Among  the  I'pper  Thompson  Indians,  the  people  of  some  of  the  bands 
or  villages  arc  sometimes  called  after  the  name  of  their  chief.  For  instance,  the 
people  on  Thompson  River  immeiliately  above  Spences  Bridge,  who  occupy  two 
or  three  small  villages,  but  are  under  one  chief,  are  called  Sa'itkinamuxs  ha 
CumaxaiKtza  ("people  of  CumaxaiKt/a,"  this  being  the  name  of  the  chief). 
This  custom,  however,  is  of  recent  origin. 

The  differences  in  dialect  between  tin:  several  divisions  of  the  tribe  are 
very  trilling.  A  few  words  only  are  used  in  a  different  sense,  wliile  others  vary 
slightly  in  pronunciation.  The  difference  in  dialect  between  the  lower  and 
upper  divisions  is  most  clearly  marked.  The  former  seeir  to  have  borrowed 
several  words  from  their  neighbors  of  the  coast. 

During  the  last  twenty-five  or  thirty  years,  ;)v.ing  to  increased  intercourse 
and  prolonged  visits  among  the  different  divis  ons  of  the  tribe,  there  appears 
to  have  been  a  tendency  towards  assimilation  of  tlie  dialects.  The  lower  half  of 
the  tribe  affect  the  dialect  current  among  the  upper  half.  Through  association 
with  the  white  man,  several  new  words  have  been  introduced  into  the  language. 
Most  of  these  have  reference  to  names  of  things  new  to  the  Indian. 

The  following  is  a  fairly  accurate  list  of  villages  belonging  to  the  upper 
divisions  of  the  tribe  :  — 


Villages  of  the  Lvtton  Band 
Name.  Location. 

1.  NLaqLa'kitin    (  "  the    crossing-place,  " 

"  place  for  crossing  the  river").  Kan- 
aka Bar On  Fraser  River,  about  1 1  miles  'oelow  Lytton  (some 

Indians  class  it  with  the  Lower  Thompsons). 

2.  Siska  (  "  uncle  "),  Cisco On  Fraser  River,  about  8  miles  below  Lytton. 

3.  Nqa'ia  (from  nqa'iEX,  "  to  swim  "  ) . . .     West  side  of  Fraser  River,  about  2  miles  below  Lytton. 

4.  Lkamtci'n  ("confluence"  [of  rivers]  ), 

Lytton .South  side  of  Thompson  River,  at  its  junction  with  the 

Fraser. 

5.  Nfiqa'umin  or  Nqau'min  (so  named  be- 

cause the  water  comes  from  a  lake 
called  Nqauma'tko  ["  wolf  lake  or 
water  "  ],   from    sciaum   [  "  wolf  "]  ), 

Thompson South  side  of  Thompson  River,  about  10  miles  above 

Lytton. 


'72  TEIT,  THE   THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 

Villages  of  the  Lvtton  Basd  —  Ct»i/inueJ. 

^"""^-  Location. 

6.  TftxEzcp  (shortened  form  of  .\flze'e|), 

"  sharp  ground  or  place  for  pitching 
lodges,"  so  called  from  small  sharp 
stones  around  there) Kast  side  of  Fraser  River,  about  ,  mile  above  Lyilon. 

7.  N  atqelptKtEnk    ("yellow    pine   little 

„    ,^  ^'°P^  , ) ^^'*-'st  side  of  Fraser  River,  about  i  mile  above  Ly tton. 

8.  Nx  omi  n  (meaning  doubtful) West  side  of  Fraser  River,  jj  miles  above  Lytton 

9.  AnKxtc-'t'tim  ("  stony  little  hollow  "  ),     Kast  side  of  Fraser  River,  3  miles  above  Lytton. 

10.  StaiEn,  or  Strain  (meaning  doubtful), 

Styne  Creek West  side  of  Fraser  River,  about  5  miles  above  Lytton 

1 1.  Npuitci  n  ("  low  ridge  shore  ") West  side  of  Fraser  River,  8  miles  above  Lytton 

12.  N(ioikin    ("black     pine    ridge,"    so 

called  because  young  firs  grow  thickly 
there    like     nekoe't    |  "  black     pine 

'^°''^^'  "  1  ^ Kast  side  of  Fraser  River,  8  miles  above  Lytton 

13.  No  ot  or  NEro't  (allied  to  roit,"  sleep"),     West  side  of  Fraser  River,  13  miles  above  Lytton. 

14.  Ntce'qtcEqqokenk     or     Ntceqtreqko- 

kinnk  ("the  red  little  side  hill   or 

*'°P*  "  ) West  side  of  Fraser  River,  15  miles  above  Lytton. 

Villages  of  the  Upper  Fraser  Band. 

^"""-  Location. 

1.  NLip'pa'Em     ("to    extract    marrow," 

from  s'Lipp.i',   '  marrow  "  Lof  bones]).     West  side  of  Fraser  River,  about  22  miles  above  Lytton. 

2.  Nqa  ktko  (    httle  rotten  water  "  ) West  side  of  Fraser  River,  28  miles  above  Lytton. 

3.  Iiaks  (refers  to  nose  or  point  in  the 

river),  Fosters  Bar East  side  of  Fraser  River,  about  28  miles  above  Lytton. 

■*■  ^,' V' '•'  ^  i.'"     ''"'' ''""°"'  °'  '^"'  "  )•     ^^''-'•''  ^'^"^  "^  ''"^"^^  *^'^"'  '-^bout  38  miles  above  Lytton. 
5.  bkEkaitin(    place  of  coming  up  above, 

or  reaching  the  top  "  ) West  side  of  Fraser  River,  about  43  miles  above  Lytton. 

The  last-named  village  is  the  e.xtreiiie  northern  limit  of  the  tribe  on  Fraser 
River.  Here  their  territory  adjoins  that  of  the  Lillooet,  whose  nearest  village  is 
SEtL  (near  the  town  of  Lillooet),  five  miles  above,  on  the  same  side  of  Fraser 
River. 


Villages  of  the  Spences  Bridge  Band. 

^'">"-  Location. 

1.  No'qEm  (from  s'nO'k,  "valley"),  Dry- 

J'°'^^ •  • South  side  of  Thomjison  River,  16  miles  above  Lytton. 

2.  NsqaqaultEn  ("little  looking  for  game 

place  "  from  s'ke'aut,  "  to  stand  in  a 
place  and  look  around  for  game  when 

hunting  "),  Spences  Bridge South  side  of  Thompson  River,  23  miles  above  Lytton, 

and  half  a  mile  below  Spences  Bridge. 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA.  173 

Villages  of  the  Spences  Bridge  Band  —  CoHtinueii. 
Name.  Location. 

3.  Nkamtci'n     ("confluence"    or    "en- 

trance"),  Nicola  Mouth South  side  of  Thompson  River,  at  its  junction  with 

the  Nicola,  al)out  24I  miles  above  Lytton. 

4.  Atci'tcilcEn     (meaning    doubtful),    or 

Nkaitu'sus  ("  reaches  the  top  of  the 
brow  or  low  steep  ").  The  trail  gets 
up  on  the  top  of  a  bench  here,  and 

enters  the  Spa'piam  Valley North  side  of  Thompson  River,  about  3  miles  back 

in  the  mountains  from  Spences  Bridge. 

5.  PEinai'nfls   ("the    flat    underneath    or 

near  the  brow  or  steep  ").  A  low  flat 
extends  along  the  river  here  for  some 

distance South  side  of  Tlionipson  River,  about  28  miles  above 

Lytton. 

6.  Nqoe'itko    ("  little    lake    or    pond "). 

'['here    is   a   stngnant   pond   at    this 

place South  side  of  Thompson  River,  30  miles  above  l.ytton. 

7.  Zaxxauzsi'kEn  ("middle  ridge  or  hill  ").     Half  a  mile  back  from  Thompson  River,  on  the  south 

side,  about  31  miles  above  l.ytton. 

8.  PE'qaist  ("  white  stone  "  ) South  side  of  Thompson  River,  32  miles  above  Lytton. 

9.  SEmEXA'u  ("  little  lynx,"  from  sKniEra'u, 

"  lynx  ") North  side  of  Thompson  River,  32  miles  from  Lytton. 

10.  Spa'ptsEn  ("little  Indian  hemp  place," 

from  spa'tsan,  "Indian  hemp"),  Spa- 

tsum South  side  of  Thompson  River,  35  miles  above  Lytton. 

If.  Nie'qEm     ("to    make     muddy,"     or 

"  muddy  creek  "),  Oregon  Jacks North  side  of   Thompson  River,  about   i   mile  back 

from  the  river,  and  about  39  miles  above  Lytton. 

12.  Snapa'    ("burnt   place,"   from   s'pS'a, 

"any  burnt  place  in  the  mountains  or 

forest  "),  Black  Cafion    South   side  of  Thompson  River,  about   \\  miles  back 

from  the  river,  and  42  miles  above  Lytton. 

13.  Nukaaiko,    Nukaa'tcjo,   or    NnkaS'tko 

(from  nko  or  nkwa,  Shuswap  for 
'one,"  as  Nkwaa'tko,  "one  little 
water,"   similar    to   Npea'tko,    which 

means  the  same) North  side  of  Thompson  River,  about  43  miles  above 

Lytton. 

14.  SLaz    or    SLetz    (meaning    doubtful), 

Cornwalls About  i  mile  luck  from  Thompson  River,  on  the  north 

side,  about  45  miles  above  Lytton. 

15.  l.oLowO'q     ("slides,"    from     Lowfl'q, 

applied  to  places  where  gravel,  small 
stones,  or  sand  keeps  sliding  or  fall- 
ing down) On  Nicola  River,  about  8  miles  from  Spences  Bridge. 

Si.az  village  is  the  farthest  up  Thompson  River.      Beyond,  on  both  sides  of 
the  river,  the  country  is  inhabited  entirely  by  Shuswap. 


•74  TKIT,   IHE   THOMPSON    INDIANS   OF   IIRITISI!   COLUMBIA 


Vii.i.ACF.s  OF  THE  NicDi.A  Hand. 


Name. 


Location. 


..  Kapatci'tdn  ("  little  sandy  shore  ") . . .     Near  Nicola  River,  about , .  miles  from  Spences  Bridge 

2.  Caxan.x(    little  stone  or  rock  ") Near   Nicola    River,  about    .6  miles  ab-.e   Spences 

Bridge. 

3.  x-O'tx-atkawe-i  ("holes  by  or  near  the 

trail  ")••■••• Near  Nicola  River,  23  miles  above  Spences  Bridge 

4.  xanF.xRwcT  ('-stone  by  or  near   the 

trail    )....,.  ^rear  Nicola  River,  27  miles  above  Spences  Bridge. 

5.  Qaiskana  or  Koiskana  (from  kOOs  or 

kwO'es,  a  bush  the  bark  of  which  i^ 
used  for  making  twine ;  some  say 
it  is  a  Stuwix"  or  Athapascan  name, 
but  this  seems  doubtful),  Pitit  Creek .     Near  Nicla  River,  29  miles  above  Spences  Bridge. 

6.  N  a.Ek  or  N  0  ink  ("the  bcarberry  ").     Near  Ni.ola  River,  39  miles  above  Spences  Bridge. 

7.  Isulus  or  .Sulus  ("open"  or  "o|>fn 

„    nli"  ?"'i:":':  W:  : ''^"''  ^'^"^^  X'vcr,  40  (?)  mlles  above  Spences  Bridge. 

8.  I'titKk  or  PKtutEk("lillle  spring"  |of  ^ 

"'■'"'-''']  ) Mioiii  4'  miles  above  Spences  Bridge 

9.  Nsi'sqF.t    ("the   little    split    or    di- " 

vide,"  perhaps  because  near  a  deep 

or  rocky  gulch). 
10.   Ntsi,a'tko     or     Ntsaia'iko     ("cold 

water  "),  Coldwaier. 

'  '•  ^■"''  <"'^'^"'"K  doubtful) :.     Near  west  end  of  Nicola  Lake.  50  miles  above  Spences 

liridge. 

12.  Qvviltca'na  (meaninj'  doubtful) Near  the  middle  of  Nicola  Lake 

13.  Ntcekus     or    Stcc'kus     ("red     rising 

ground  or  eminence,"  or  "  red  face  "),     About  ■  mile  back  in  the  mountains  from  Qwiltca'na. 

Qwiltca'iia  may  be  saitl  to  l.c  the  tenninal  villa-c  in  this  direction.  Three 
niile.s  above  ,t  is  tiie  n.^irest  vilia-e  of  the  Okanaoon.  The  neare.st  four  viHa-rs 
of  the  latter  are  as  follows  :  —  ■"" 


Near  Nicola  River,  a  few  miles  from  the  west  end  of 
Nicola  Lake 


A^ime. 


Location. 


About  3  miles  from  Qwiltca'na. 
1 1  miles  from  Qwiltca'na. 


Qe'-iamix   or  i.kaiamix   (Okanagon  word, 

meaning  "  broad  patch  of  bushes".  . . 
Spa'xEmin  (  "  shavings  "  or  "  cuitings,"  as 

of  wood  or  bone),  Douglas  Lake 

Komkona'tko   ("  head   water  "   or   "  head 

,  '-'''«  ")•  F'sh  I-ake 2 ,  ,„jies  from  Qwiltca'na. 

ZutsEiiiin   or   Zu'tsamin   ("red   ochre   or 

earth  "),  Vermillion ()„  Upper  Similkaineen  River. 

The  Indians  of  all  these  Okana-on  villa-es  have  a  considerable  admixture 
of  Ihompson  Indian  blood,  and  speak  both  languages.  The  pure  Okanatron 
IS  not  found  until  Ni.kius  and  Keri;myauz,  on  the  Similkameen,  are  reached^ 

Many  of  the  villages  in  the  above  lists  are  very  small,  consistinjr  of  two 
or  three  families  ;  while  others  are  laro;e,  and  contain  about  a  hundred'  or  more 
mhabitants.     Very  few  occupy  old  viIIa-(.-sites.     A  list  of  the  villages  thirty-five 


TKIT,    THK    TIIOMI'SON    INDIANS   OK    URir^SII    COI.UMHIA. 


'/"5 


to  fifty  j'cars  ii^o  woiiUl  hv  very  ililTiTcnt.  These  villaj^^cs  an;  alinosi  all  situated 
on  reserves.  Some  places  where  Indians  live  in  detached  houses  have  been 
included  under  the  name  of  the  villajj^e  near«'st  to  which  they  are  locatt.-d. 

So  far  as  currcint  tradition  tells,  the  tribal  boundaries  have  always  ixcn  the 
same  as  they  are  at  the  present  day,  except  that  about  sixty  or  more  years  a!.,ro 
the  Shuswap-speakinij;  people  exti.nded  a  few  miles  farther  down  Thompson 
Riv<'r  than  now,  and  the  countr)  around  Nicola  Lake  was  held  by  an  Athapascan 
tribe.      Both  of  these  have  been  absorbed  by  the   Thompsons. 

l\)i'Ui..\iioN.  —  The  tribe  is  at  the  present  day  greatly  reduced  in  numbers. 
The  existence  of  numerous  ruins  of  imderground  houses  might  be  considered 
as  sufficient  proof  of  the  decrease  of  the  trilje,  were  it  not  that  the  same  famil)- 
sometimes  constructed  several  of  these  houses,  and  that  after  the  first  epidemic 
of  small-pox  many  of  the  survivors  moved,  for  protection  or  support,  to  larger 
communities,  and  constructed. new  houscis  there.  After  the  formation  of  small 
towns  or  settlements  by  thj  whites,  who  set  up  trading-stores  in  different  parts  of 
the  country,  many  Indians  removed  to  their  neighborhood  for  convenience  of 
trading  with  or  working  for  them.  Moreover,  the  Indians  began  to  st  what  use 
the  whites  made  of  arable  lands,  and  they  obtained  "  reserves,"  and  gained  some; 
knowledge  of  farming.  Then  many  who  had  no  arable  land  moved  either  to 
more  favorably  situated  places,  or  to  their  "  reserves  "  when  convenient,  ]iy  this 
means  the  number  of  old  house-sites  was  considerably  increased.  Nevertheless, 
according  to  the  testimony  both  of  the  Indians  themselves,  and  of  white  men  long 
resident  in  their  country,  the  Thompson  Indians  were  certainly  at  one  time  much 
more  numerous  than  at  present. 

The  old  people  say  that  forty  or  fifty  years  ago,  when  travelling  along 
Thompson  River,  the  smoke  of  Indian  camp-fires  was  always  in  view.  'This  will 
be  better  understood  when  it  is  noted  that  the  course  of  Thompson  River  is  vi.ry 
tortuous,  and  that  in  many  places  one  can  see  but  a  very  short  distance  up  or  down 
the  river.  The  old  Indians  compare  the  number  of  people  formerly  living  in  the 
vicinity  of  Lytton  to  "  ants  about  an  ant-hill."  Although  they  cannot  state  the 
number  of  inhabitants  forty  years  ago,  there  are  still  old  men  living  who  can  give 
approximately  the  number  of  summer  lodges  or  winter  houses  along  Thompson 
River  at  that  time,  showing  clearly  the  great  decrease  which  has  taken  place. 

In  1858,  when  white  miners  first  arrived  in  the  country,  the  Indian  population 
between  Spuzzum  and  Lytton  was  estimated  at  not  less  than  two  thousand,  while 
at  present  it  is  probably  not  over  seven  hundred.  If  that  be  correct,  and  assum- 
ing that  the  number  in  the  upper  part  of  the  tribe  was  in  about  the  same  propor- 
tion to  those  in  the  lower  as  nov»',  the  population  of  the  entire  tribe  would  have 
numbered  at  least  five  thousand. 

Notwithstanding  the  fact  that  a  year  or  two  before  the  arrival  of  the  white 
miners  the  tribe  had  been  depopulated  by  a  famine,  which  infested  nearly  the 
whole  interior  of  British  Columbia,  the  actual  decrease  of  the  Indians  has  taken 
place  only  since  the  advent  of  the  whites,  in  1858  and  1859. 


176 


TKir,  THE   THOMPSON    INDIANS   OK    URIIISII    COI.UMHIA. 


Small-pox  has  appeared  but  once  among  the  Upper  Thompson  Indians  ;  but 
the  Lower  Thompsons  ..tate  that  it  has  broken  out  three;  or  four  times  in  their 
tribe.  Its  first  appearance  was  near  the  beginning;  of  the  century.  Nevertheless 
this  disease  has  reduced  the  numljers  of  the  tribe  more  than  anything  else.  It 
was  brought  into  the  country  in  1863,  and  thousands  of  Indians  throughout  the 
interior  of  British  Columbia  succumbed  to  it.  If  the  evidence  of  the  old  people 
can  be  relied  on,  it  must  have  carried  off  from  one-fourth  to  one-third  of  the  tribe. 
In  many  cases  the  Indians  became  panic-stricken,  and  tied  to  the  mountains  for 
safety.  Numbers  of  them  dropped  dead  along  the  trail  ;  and  their  bodies  were 
buried,  or  their  bones  gathered  up.  a  considerable  time  afterwards.  Some  took 
refuge  in  their  sweat-houses,  e.xpecting  to  cure  the  disease  by  sweating,  and 
died  there. 

It  was  early  in  spring  when  the  epidemic  was  raging,  and  most  of  the  Indians 
were  living  in  their  winter  houses,  under  such  conditions  that  all  the  inhabitants 
were  constantly  exposed  to  the  contagion.  The  occupants  of  one  group  of  win- 
ter houses  near  Sp(Mic'!s  Bridge  were  completely  exterminated  ;  and  those  of 
another  about  thrt;e  miles  away,  numliering  about  twenty  people,  all  died  inside 
of  their  house.  Their  friends  buried  them  by  letting  the  roof  of  the  house  down 
on  them.  Afterwards  they  removed  their  bones,  and  buried  them  in  a  graveyard. 
Since  then  the  tribe  has  been  gradually  decreasing,  until  at  present  I  doubt 
if  it  numbers  over  two  thousand  souls.  About  fifteen  years  ago  it  was  reckoned 
by  a  missionary  long  resident  among  them  as  numbering  about  twenty-five 
himdred. 

Many  suppose  that  the  decrease  among  Indian  tribes  in  general  is  chiefly 
due  to  the  dying-off  of  the  old  people  and  to  the  sterility  of  the  women.  My  obser- 
vations lead  me  to  a  different  conclusion,  at  least  regarding  the  Upper  Thompson 
Indians.      There  are  comparatively  (v.w  sterile  women  among  them. 

The  following  statistics  concerning  the  Indians  of  .Spences  Bridge  will  serve 
as  an  illustration  of  the  decr(\'ist'  of  the  Indian  community.  They  were  collected 
by  myself,  and  extend  over  a  period  of  ten  years.  While  they  may  be  no 
criterion  for  the  whole  tribe  (some  bands  having  remained  almost  stationary 
during  this  period,  while  others  have  decreased  considerably  more  than  the  one 
to  be  discussed),  still  I  think  they  will  show  what  is  happening,  to  a  greater 
or  less  extent,  in  several  bands  of  the  tribe. 

In  1884  the  Spences  Bridge  Indians  numbered  144  (not  including;',  13  tem- 
porary residents  from  other  tribes  or  bands).  During  the  period  1884-94  I 
recorded  the  following  changes  :  — 

Increase. 

(  Full-bloods 30 

Births  ■{  II  If  1       J 

j  Half-hieeds 4 

—    43 
Immigration  of  Indians  from  other  villages 10 

'I'otal  increase 53 


TEIT,  THK   THOMPSON    INDIANS  OK   HRIIISH   COI.UMIUA. 


Dkcrease. 

{Infants  and  children  born  after  1884 35 
Children  born  before  1884 5 
Adults  under  60  years ■^^ 
Adults  over  60  years 5 

—     72 
Removal  of  Indians  to  other  villages 17 

Total  decrease 89 

The  resulting  decrease  during  this  period  is  thercfi)re  36,  Ieavinj,r  a  population 
of  108.' 

It  will  be  seen  from  the  above  that  althoiit^h  there  was  a  very  hif^h  death- 
rati',  the  birth-rate  was  also  hij,di,  and  that  tlu;  principal  cause  of  the  band's 
decrease  was  the  great  mortality  among  ch.ildren.  At  the  present  time  about 
thirty-three  per  cent  of  the  people  composing  this  band  rue  about  lifty-five  years 
of  age  or  upwards,  and  therefore  were  ailidts  when  tlu;  white  miners  first  came  to 
the  country.  In  the  nearest  neigiiboring  band  there  are  twenty-live  per  cei.t  who 
may  be  placed  in  the  same  categorj-. 

The  heavy  death-rate  is  attributable  principally  to  two  causes,  —  epidemics 
and  consumption.  Epidemics  such  as  nu'asks,  inlluen/a,  etc.,  fall  far  more  heavily 
on  them  than  on  the  whites.  Measles  especially  carries  off  a  large  number  of 
children.  The  majority  of  deaths  between  the  ages  of  eighteen  and  fifty  are 
from  consumption.  Some  deaths  among  the  joung  people  are  directly  ihie  to 
venereal  diseases  (originally  inli  uluced  by  the  whites),  and  to  the  use  of  wiiiskey 
and  its  concomitant  evils ;  but  the  percentage  of  sucli  tleaths  is  relatively  cpiite 
small,  although  these  vices  are  the  indirect  cause  of  inan\'  cii!aths.  To  this  cause 
are  also  attributed,  to  a  great  extent,  the  birth  of  weak  ciiihlren,  and  sterility 
among  some  of  the  women.  If  the  Indian  Department  would  i)rovide  for  resi- 
dent physicians  for  the  Indians,  these  conditions  might  be  materially  improved. 

During  the  last  few  jears  there  has  been  a  slight  improvement  in  some 
places.  In  a  few  of  the  more  remote  villages  the  birtli-rate  has  risen,  and  the  rate 
of  mortality  among  children  has  fallen.  In  tliese  jjlact^s  the  population  seems 
now  to  be  about  holding  its  own  or  is  slowly  increasing.  Places  such  as  North 
Bend,  which  are  situated  close  to  towns,  and  where  tiiere  is  much  association  with 
the  whites,  still  show  a  very  high  mortality. 

The  birth-rate  among  the  Lower  Thompsons  seems  to  bi;  higher  tiian  among 
the  upper  division  of  the  tribe,  wliilc  the  mortality  of  children  seems  to  be  lower. 
During  the  last  years  there  has  been  a  preponderance  of  surviving  male  children 
among  the  upper  division,  and  of  surviving  female  children  among  the  lower 
division,  of  the  tribe. 

Little  care  is  taken  of  the  children  during  a  certain  age.  From  their  birth 
until  they  are  able  to  walk  they  are  generally  wrapped  up,  and,  we  might  say,  even 

'  For  statistic!)  for  i8g4-9>)  see  Note  i,  at  the  end  of  this  paper. 


I7S 


TKir,    rilK    IHOMl'SON    INDIANS   OF    BKH'ISII    COI.UMIIIA, 


taken  too  much  care  of;  l)iit  as  soon  as  tlity  lan  walk,  and  from  that  tiin«;  up  to 
till"  ix^v  of  ten,  they  an'  often  allowed  to  run  aroinul  exposed  to  the  weather,  with 
little  or  no  clothinj;  other  than  a  cotton  shirt.  It  is  durinj;  this  period  of  life  that 
most  of  their  children  die. 

The  l)e''ef  that  they  are  doomed  to  extinction  seems  to  have  a  depressing' 
effect  on  some  of  the  Inilians.  At  almost  any  },'alherinj,'  where  chiefs  or  leading; 
men  speak,  liiis  sad,  hauntinj,'  helief  is  sure  to  he  referred  to. 

Mi(;k.\i  iMN>,  AND  Inh;k(  (11  usi;.  —  There  is  no  historical  tradition,  so  far  as  I 
am  aware,  of  anj'  former  mi<,rration  of  the  peopK',  with  perhaps  one  e.xception. 
This,  even  if  true,  is  very  uncertain.  The  tradition  is  to  the  effect  that  a  hantl  of 
Indians  from  ilu;  neij^hhorhood  of  I^ytton,  owin^  to  a  dispute,  hroke  away  from 
the  main  hody,  crossed  the  mountains  to  the  south  or  southeast,  and  (eventually 
settleil  somewlu-re  near  Columbia  Ri\er.  Some  relate  tiie  story  in  exactly  the 
reverse  way,  claimin!,^  that  it  was  a  party  from  Columbia  River  who  mij^rated,  and 
settled  at  or  near  Lytton.  The  bare  fact  is  stated  without  any  details.  As  only 
a  few  of  the  old  Indians  are  familiar  with  this  tradition,  the  events  narrated  therein 
must  have  happened  a  lon;^'  time  aj,'o,  if  thity  ever  ilid  happen. 

About  fifty  years  a>,fo  many  of  the  Nicola  band  moved  into  the  Stftwi'x" 
country,  around  Nicola  Lake,  and  some  of  them  intermarried  with  the  Indians 
there.  Some  members  of  the  Spences  Mridtfe  band,  who  were  related  by  marriajjc 
to  the  Nicola  band,  also  moved  up  there.  .About  the  same  time  the  Okana^'on, 
whose  huntinjj;-j;rountl  hail  been  in  the  Douglas  Lake  country,  commenced  to 
makt'  pi'rmanent  settlements  in  that  ni'ij^diborhood. 

There  seems  to  !iav(;  been  vt-ry  litlK'  direct  intercourse  between  the  upper 
and  lower  divisions  of  the  tribe.  The  Lytton  band,  who  occupy  a  central  portion, 
intermarried  and  had  freijuent  intercourse  with  the  Lower  Thompson  Indians  and 
with  the  other  bands  of  the  upper  trii)e  ;  but  the  latter  seldom  or  never  inter- 
married with  the  Lower  Thompson  Indians,  and  had  little  or  no  intercourse  with 
them.  Very  few  people  from  .Spences  Bridge  ever  went  beyond  Lytton.  This 
may  be  partly  owing  to  the  difficidty  of  access  to  the  lower  country ;  but 
another  re.ison  was  the  feeling  between  the  divisions  of  the  tribe,  the  Upper 
Thompson  Indians  considering  the  lower  division  as  a  rather  inferior  race. 
I'"ormerl\'  i\u:  villages  of  the  Lowi-r  Thompson  Inilians  had  little  intercourse  with 
one  another,  owing  lo  ti\e  difVicully  of  travel  in  the  T'raser  Carton.  Communi- 
cation between  .Spuzzum  and  the  villages  of  the  Coast  Salish  was  fairly  (easy,  and 
consequently  intercourse  and  intermarriages  were  not  infrequent.  Since  the  ar- 
rival of  the  whites,  the  construction  of  the  Caribou  wagon-road  and  the  Canadian 
Pacific  Railway  through  the  Fraser  Carton,  and  the  awakening  of  a  desire  among 
the  tribe  in  general  to  better  their  condition,  there  has  been  much  intercourse  among 
all  portions  of  the  tribe,  with  the  result  that  many  persons  belonging  to  the  lower 
division  have  married  others  of  the  upper  division,  and  settled  in  the  country 
of  the  latter. 

The   Lower  Thompson   Indians,  seeing  the  more  favorable  circumstances 


'IKir,    Till',    IIIOMPSON    INDIANS   (i|     llklllSII    COIUMHIA. 


'70 


iintliT  which  thr  Nicola  ami  Spciucs  Mriil^c  liamls  livcil,  movt-il  t(i  tlur  country 
of  th(!  hitter,  whose  fertile  soil  affonled  a  much  Ixtter  opportunity  for  farniin<f 
pursuits  than  their  own  ru^rj^Mil  (IJHtrict.  JCven  the  i.ytton  band  have  followed 
their  example  to  some  extent.  Several  people  from  Lytton  hav<!  setthal  amon^r 
the  Nicola  band,  and  a  larj,re  percentaj^jf  of  the  people  of  NKcia'iuiiin,  who  belonjr 
to  the  same  tribal  division,  have  settled  around  Ca'xanix  and  other  parts  of  Lower 
Nicola  River. 

This  latter  instanct;  is  a  ^ooil  illustration  of  the  chanj^e  which  has  taken 
place  in  the  mode  of  livinjf  of  the  Thompson  Indians.  Ni;<ia'umin  was  once  a 
very  populous  place,  ami  people  from  other  parts  were  ilrawn  there  by  its  splendid 
facilities  for  fishim^ ;  but  since  the  atlvent  of  the  whites,  and  the  abamlonment  by 
the  Indian  of  huntin^r  h[m\  lishini;  for  the  less  |)recarious  pursuit  of  atjriculture, 
Ni:(|a'umin  has  become  in  a  measure  d(!serted,  as  there  is  harilly  any  arable  land 
in  its  vicinity. 

The  most  notable  mi)j;ration  in  recent  years,  however,  is  that  of  a  lanj^e  band 
of  Lower  Thompson  Imlians,  who  crossed  the  interveniuLj  mountains,  and  settled 
in  Nicola  Valley,  near  the  mouth  of  Colilwater  River,  and  in  other  places,  when; 
the)'  now  have  reserves. 

Those  bands  who  live  in  territory  adjoininjj  that  of  other  tribes  have  occasion- 
ally intermarried  with  their  ncMj^hbors,  but  not  to  any  jL^reat  ext(!nt.  Tin;  Lytlon 
band,  who  are  surroundetl  on  all  sides  by  other  bands  of  the  tribe,  have-  probably 
less  foreign  blood  in  their  veins  than  any  of  the  others;  the  Low(!r  Thompson 
Indians,  especially  .iround  Spuzzum,  have  a  slit;ht  admixture  of  Cowichan  blooil ; 
the  Upper  Fraser  band  have  a  considerable  amount  of  Lillooet  and  a  little 
Shuswap  blood  ;  the  Spences  Uridjjje  band,  sonu.'  .Shuswap  and  a  little  Okanav^on 
blood  ;  while  the  Nicola  band,  besides  havint^  some  admixture  of  OkanaLjon,  have 
also  some  Athapascan  blood  in  their  veins. 

Since  the  arrival  of  the  whites  many  women  have  married  white  settlers  resi- 
dent in  their  country.  This  has  resulted  in  the  development  of  a  half-breed 
population.  The  female  portion  of  these  half-breeds  marry  either  white  or  half- 
breed  men  ;  while  the  male  portio"  although  in  many  cases  they  marry  Indian 
women,  generally  live  apart,  only  u  .ew  of  them  settling  with  their  Indian  rela- 
tives, or  living  regularly  in  the  Indian  villages.  Besides  these,  there  are  half- 
breeds  of  illegitimate  birth,  —  children  of  women  who  have  lived  with  white  men 
for  a  time.  The  offspring  in  such  cases,  having  been  brought  up  among  the  Indians, 
generally  remain  with  them,  living  as  Indians,  and  when  of  age  marry  among 
them.  All  European  nations  have  contributed  almost  equally  to  this  mixed  race. 
On  the  other  hand,  there  is  hardly  any  mixture  with  Chinese  and  negroes  (except 
among  the  Upper  Fraser  band),  largely  owing  to  the  fact  that  the  majority  of  the 
Indians  look  with  contempt  upon  these  races. 

Although  for  the  last  thirty-five  or  forty  years  there  has  been  uninterrupted 
contact  with  the  whites,  yet  the  percentage  of  children  of  mixed  descent  is  com- 
paratively small.      For  example,    in   two   small    bands    who    inhabit    Spences 


I  So 


TKIT,  THF.   THOMPSON    INDIANS   o|.    HKITiaH   COLUMBIA. 


MndKc  ami  vicinity,  and  wlu,  number  .oS  and   .o.  sot.Is  respectively,  we  find 
tlu;  following  numbers  of  full-blooc.s  and  half-breeds  :  — 


ImliviiluaU 


)  while  ami  \  negro. 

j  white 

I  white 


Fiill-blooded  Indians. 
Total 


Maleo. 


I 
I 

5 

49 


Krmaleii. 
i 
I 

49 


Mslfi.  Ktmaln. 


a 
6 

40 


I 
.1 

49 


I'ulali 


187 


aog 


This  amount  of  admixture  is  considerably  above  th...  average,  as  observed  amon^^ 


other  bands      Amonjr  the  same  bands  .•ulmi.Mur..  of  forei^M,  Indian  blood  lu.;  taken 
i)lace  as  follows  : —  umii 


Indlviiluals, 


Shiiswnp. 


1  Okanagon 
J 


.1  Mllooct 

}  Walla  Walla. 
I'ure  Shiiswap . 


Nk«mldn  Hand.    |      I'k  (|nist  Hand. 


Tolnls. 


33 


Less  s,  also  included  in  first  list  as  partly  white '*' 


SU.M.MARV. 

Full-blood  Thompson  Indians 

Mixed-blood  Thompson  Indians  :  — 

Thompson  Indians  and  other  Indian  tribes 

Thompson  Indians  and  while "** 


'45 


209 


Mental  Fra. ts.  -  Although  the  Thompson  Indians,  when  the  white  miners 
first  came  among  them,  had  the  reputation  of  being  treacherous,  they  cannot 
be  so  characterized  at  the  present  day.  As  with  every  other  people,  there  are 
both  good  and  bad  among  them  ;  but  on  the  whole  they  are  more  honest  and 


^ 


F 


TEIT,    I'HK    IMOMPSON    INDIANS   OK    URI  IISH    COI.UMMIA, 


l8l 


industrious,  intelligent  anil  rece|)tive,  than  other  hulian  tribes.  They  are  quiet, 
sociable,  and  hospitable;  yet  combined  with  the  last  two  (|ualities  are  oftm 
pride  and  suspicion.  Some  are  of  a  jocular,  humorous  temperament ;  and  some 
arc  courajjeous,  determined,  i.iid  perseverini;,  althoujfh  the  last-nametl  quality  is 
not  a  characteristic  of  the  tribe  as  a  whole.  Some  show  it,  however,  to  a  marked 
dej^ree  when  hunting  or  fishing.  Heing  proud,  they  are  easily  offended,  but  sel- 
dom allow  their  wrath  to  get  the  mastery  of  them.  As  a  rule,  they  are  not  vin- 
dictive. They  admire  a  i.ian  who  is  athletic,  active,  energetic,  industrious, 
strong  to  endure,  brave,  hospitable,  liberal,  sociable,  and  kind.  They  are  fond  of 
the  wonderful,  of  oratory,  gambling,  story-telling,  hunting,  and  horseback-riding. 
They  are  not  as  proud-spirited  as  they  were,  nor  do  they  take  as  much  interest  in 
games,  athletic  exercises,  and  fun,  as  formerly.  Disease  and  the  knowledge  that 
they  are  doomed  to  extinction  are  the  chief  causes  for  this  :  while  change  of 
pursuits,  and  the  acquirement  of  new  ideas,  also  have  their  effect. 

At  present  these  people,  both  socially  and  otherwise,  may  be  said  to  be  in  a 
state  of  transition  from  the  customs  and  modes  of  life  of  the  past,  to  those  at  pres- 
ent in  vogue  among  the  surrounding  whites.  Although  some  of  the  nld  people 
cling  tenaciously  to  many  of  the  old  habits  and  traditions,  the  one  idea  of  many 
of  the  younger  people  is,  to  advance  their  material  condition,  and  to  copy  and  vie 
with  the  whites  in  many  lines  of  industry,  as  well  as  in  customs  and  dress. 
This  latter  propensity  very  often  results  in  the  adoption  of  more  evil  than  good 
customs,  as  is  true  in  the  case  of  whiskey-drinking.  I  may  add,  that  the  ease  with 
which  liquor  can  be  obtained,  especially  along  the  line  of  the  Canadian  Pacific 
Railway,  principally  from  unscrupulous  whites,  is  the  cause  of  the  ruin,  both 
moral  and  physical,  of  many  of  the  young  people,  as  well  as  of  brawls,  and  some- 
times loss  of  life.  He  it  said  to  their  honor,  however,  many  of  the  tribe  have 
little  or  no  desire  for  liquor,  and,  although  it  is  so  easily  procurable,  never  avail 
themselves  of  the  opportunities  so  flagrantly  brought  to  their  notice.  Those 
Indians  who  indulge  in  whiskey  almost  always  do  so  to  excess,  and  they  are  gen- 
erally those  members  of  the  tribe  who  most  closely  copy  th<;  whites  in  other  [)ar- 
ticulars.  Moreover,  these  are  often  included  among  the  most  industrious  and 
progressive  members  of  the  tribe.  On  the  other  hand,  those  individuals  who  are 
more  exclusive  and  conservative  have,  as  a  rule,  little  or  no  craving  for  whiskey, 
and  refuse  to  use  it,  nor  will  they  accept  other  innovations  brought  by  the  white 
man. 

The  Lower  Thompson  Indians  are  quieter  and  steadier  than  the  people 
of  the  upper  division,  but  at  the  same  time  they  seem  to  be  slower  and  less 
energetic.  They  are  better  fishermen  and  more  expert  in  handling  canoes,  while 
the  Upper  Thompson  Indians  are  better  horsemen.  The  difference  in  disposition 
between  the  two  divisions  of  the  tribe  is  brought  out  rather  strongly  on  Cold- 
water  River,  where  people  from  Nicola  and  Boston  Bar  live  in  close  proximity. 
While  arrests  for  drunkenness,  assaults,  horse-stealing,  etc.,  are  quite  frequent 
among  the  former,  they  are  almost  unkown  among  the  latter. 


i  I, 


II.     MAXIFACTURHS. 


Most  of  the  Muplcmcnts  and  uu.nsils  of  the  Thompson  I.nliatis  were  made 
of  stone,  bone,  wood,  bark,  skins,  matting,  or  basketry.  \V„rk  in  stone  bone 
and  wood  was  done  by  the  men.  while  the  preparation  ,.f  skins,  nuutin,.,  anci 

dn  s.on    of    abor,   masmnch  as  workmen  skilful   in  any  particular   line  of  work 
exclianoed  their  manufactures  for  other  commodities. 

VVoKK  IN  Stun,,- Their  work  in  stone  was  of  the  same  character  as  that 
done  by  the  prehistoric  people  of  Lytton,  which  is  described  in  Part  III  of  this 

volume.      .Stones  were   battered    into    shape,  cut,   and 

llaked.      Jade    and    .serpentine    bowlders   were    cut    by 

means  of  gritstones  or  beaver-teeth,      iiut  few  polished 

implements  are   found.     .Steatite  pipits   were   polished 

with    stems    of   Hquiscliim   and    a 

mi.xture  of  grease  and  pitch  of  the 

black    pine.      Stone    skin-.scrapers 

and  hand-iiammers  are  used  up  to 

this    day.      The    Indians    are    still 

familiar   with    the   art    of    making 

arrow-heads.      When     these    were 

to    be    made   from  a  bowlder,   the 

following    method   was    emplojed. 

The    bowlder  was  split    by   being 

laid  on  a  stone  and  struck  with  a 

hand-hammer,   generally  a    pebble 

of  handy   size.     When   a  suitable 

piece  had  been  obtained,  its  edges 

were     trimmed    off    with    a    hard 

stone.      Then    it   was   wrapped   in     ^ 
grass  or  hay,  placed  on   inV^ii  on     Fi,g...9(,yo.  wckcmuicof 
a    stone,    and    large    flakes    were  ""'^• 

split  off  with  a  hand-hammer.  .After  a  suitable  piece  had  been  obtained  it 
was  placed  on  a  pad  in  the  left  hand  and  held  in  position  with  the  finoers  It  was 
given  Its  hnal  shape  l,y  means  of  a  llaker  n^ade  of  antler  (b-iu-.",,8)  which 
was  used  with  a  forward  and  downward  pressure.  The  blunt  point  served  for 
flaking  off  arger  chii.s,  while  the  smaller  one  was  used  for  the  final  sta-^es  of  the 
work.  In  later  tmies  iron  flakers  were  often  used.  The  method  of  holdin>r  the 
Hake  was  the  same  as  that  of  the  Carriers  of  northern  Hritish  Columbia  '      '" 


1 


10  onto    .S„5,   p    f,5|,  „lso  s,„„e  In.ple.nents  of  the  I'otomrtc-Chc.snpeckc  Ti.lcw.ater  1-rovince    by  W    II     |lo|m« 
(l-.ftccnlh  .\„,u,:,l  Report  of  the  Bureau  of  Kthnology,  WashinKlon.  1S07,  p.  81).  e,  1  y  \N .   11.   Holmes 

[.82] 


TF.IT,   THE   THOMPSON    INDIANS   OF   HRITISH    COI.UMHIA. 


>8:> 


rigs.  I3U  IjliDiit),  121  I  [Ut>.     Stnne  Haiiiiners.     J  nat,  si/e. 


Fig.  122  (bo"fi).  Stniic 
Axe.     I  nat,  size. 


W'liKK   IN  WiiiiD.  —  For  work  in  wood  a  numlxr  of  tools  were  iistil.     '1  rvv.s, 
wrxii  cut  down  l)y  means  of  wcdtjcs  madt;  of  clk-antlcr  ( I'i;:    i  iq),  which   were 

driven    in    with    hand-hammers.  "' 

'IMu.'se  differed  somewhat  in 
sliape  in  different  regions.  A 
type  found  amonj^r  the  ujjper 
division  of  the  tribe  is  sliown  in 
V\'^.  I20.  The  Lower  Thoni;^- 
sons  often  imported  hammers 
from  the  Lillooet  ( l-'i.ij.  121). 
The  hitter  reseml)les  the  style 
1^  of  hammer  in  use  amony  the 
Indians  of  Vancouver  Island.' 
Sometimes  wooden  mallets  made 
of  a  piece  of  a  trimk  of  a  tree, 
with  attached  branch  that  served  as  a  handle,  were  used.  Occasion- 
ally stone  clubs  with  Hat  sides  were  used  for  drivint;- wedges.  Most 
of  the  rougher  work  in  wood  was  done  with  wedge  and  hammer. 

Adzes  and  axes  of  jade  and  serpentine  (I'ig.  122)  were  in 
common  use.  The  method  employed  by  the  upper  di\ision  in  hafting  chipped 
stone  a.\es  is  shown  in  Fig.  123.  The  lower  division  used  adze-handles  similar 
to  those  of  the  Vancouver  Island  Indians  (Fig.  124).  Stone  chisels  were  fas- 
tened into  handles  with  sockets,  in  which  the  stone  was  inserted.  These  tools 
were  also  used  for  building  canoes.  I'or  cutting  and  carv- 
ing, chipped  stone  knives  ( I'ig.  125)  or  beaver-tooth  knives 
(Part  III,  Fig.  49)  were  used.     The  former  were  similar  to 

the  crooked  knives  of  the 
Coast  Indians,  but  they  had 
shorter  handles.  I-'ig.  i  26 
shows  a  chipped  carving- 
knife  carefully  trimmed  on 
one  side,  with  curvetl  point. 
Drilling  was  done  by  means 
of  stone  points.  Many  bone 
objects  are  decorateil  with 
small  circles  (I'ig.  iiS;  see 
also  I'arl  III,  big.  109). 
These  were  made  with  a 
notched  point  made  of  bone, 
preferably  that  of  the  bear,  one  end  of  which  was  placed  in  the  centre  of  the 
circle,  while  the  other  was  used  to  scratcii  tin-  circular  line.     When  one  of  the 


Fig.  i2j  fT^Si^-     Stf^ne  .Adze.     I  nat.  size. 


Fin.  124  (,Bi*).  Haiiclle  of  Adze. 
^  nat.  size. 


'  See  Fig.  <j,  /^  iii  Stone  Uainmers  or  Pe.slles  of  (he  Norlliwesl  Coast  of  .AiiH'tica.  hy  tlarl.in  I.  Smith  (American 
.XiitlinMioloyisl,  N.  S.,  Vol.  I,  [k  363),  characteristic  of  Speiices  Ihiiif^c  ;   I'"ig.  122,  ai>ove,  was  found  at  I-ytttni. 


1 84 


TEIT,   THE   THOMPSON   INDIANS  OF   BRITISH  COLUMBIA. 


Ki|^.  w6  (fllfi).    Point  of  Stone  Knife. 
FriMit  and  Flack  Views,    j  nat.  size. 


'Cnifc.     ^  nat. 


Stone  Ki 
size, 


points  was  blunt,  a  circle  without  a  central  clot  was  produced.     Nowadays  these 
circles  are  made  with  augurs  and  bits.     Bone  was  also  sharpened  and  polished 

with  gritstone  and  sand,  or  with  the  stems 
of  Equisetiim}  The  Lower  Thompsons 
and  the  Lytton  band  made  dug-out  canoes 
of  cedar  and  pine.  After  the  dug-outs 
were  finished,  they  were  filled  with  water, 
which  was  boiled  by  means  of  red-hot 
stones.  Dried  salmon-heads  were  put  into 
tile  water,  which  was  kept  simmering  for  twenty-four  hours  or 
more.  The  wood  absorbed  the  oil  from  the  salmon-heads,  and  was 
thus  rendered  less  liable  to  crack.  Occasionally  canoes  were  made 
of  spruce-bark  with  the  smooth  side  out,  sewed  with  spruce-root, 
and  stretched  over  a  wooden  frame.  The  seams  were  calked  with 
melted  gum.  Tiiey  were  not  much  used  by  the  Lower  Thompsons. 
Painting.  —  i\Iany  of  the  implements  and  utensils  made  of 
stone,  bone,  wood,  bark,  or  skin,  were  painted.  Red  and  brown  ochre  seem  to 
have  been  used  most  extensively  for  this  purpose.  Copper  clay  was  used  for 
blue  paint;  white,  calcareous,  and  yellow  earths  were  also  in  use  (see  Part  IH, 
p.  133).  A  white  paint  was  also  made  of  burnt  deer-bones.  Powdered  char- 
coal was  used  as  a  black  paint.  A  powdered  fungus  that  grows  on  hemlock- 
trees  also  furnished  a  red  paint.  Al!  these  paints,  before  application,  were 
mi.xed  with  melted  deer-grease  and  heated,  and  applied  with  a  small  stick  or  with 
the  finger.  The  paints  were  kept  in  vessels  made  of  steatite  or  of  other  stone,  or 
on  flat  pieces  of  hide.  The  root  of  I  Uhospermtiin  angustifolinm  Michx.  was 
also  usee!  as  red  paint,  particularly  for  tainting  dressed  skins.  The  fresh  root 
was  dipped  into  deer's  grease  and  rubbed  on  the  object  to  be  painted.  It  was  also 
used  as  a  facial  paint.  The  flowers  of  Dcl/y/niiiiim  Jl/cfi:n'sn  DC.  were  used  both 
as  a  blue  paint  and  as  a  dye.  The  juice  of  yellow  lichens  furnished  a  yellow 
dye.  Grass  used  for  decorating  basketry  was  dyed  brown  and  black  by  being 
placed  in  mud.  Green  and  blue  dyes  were  obtained  by  boiling  rotten  wood  ;  a 
light  red  dye,  by  boiling  bark  of  the  alder.  Recently  washing-blue  mixed  with 
oil  has  been  extensively  used  by  the  Lower  Thompsons  for  painting  canoes  and 
paddles.  Ml  these  paints  and  dyes  have  nearly  gone  out  of  use.  Paints 
were  fixed  on  skin  by  being  rubbed  with  heated  Opitntia. 

Preparation  OF  Skins.  —  The  skins  of  numerous  animals  were  used  for 
clothing,  bedding,  bags,  etc.  The  skin  of  deer  and  elk  was  of  greatest  impor- 
tance, but  those  of  the  bear,  wolf,  coyote,  lynx,  fox,  marmot,  hare,  and  marten  were 
also  in  demand.  The  Lower  Thompsons  made  use  of  the  wool  of  the  mountain- 
go'it.  Skins  are  prepared  in  the  following  manner.  The  skin  is  first  dried,  and 
the  flesh  side  scraped  free  from  fatty  substance  with  a  sharp  stone  scraper.  Then 
It  is  rubbed  all  over  the  inside  with  the  decomposed  brains  of  deer,  with  marrow 


'  See  Note  2,  at  the  end  of  this  paper. 


TEFT,    THE   THOxMPSON    INDIANS   OF   BRITISH  COLUMBIA. 


iS.S 


extracted  from  the  larger  bones,  or  with  the  oil  extracteil  from  salmon-heads  hy 
boiling.  It  is  then  rolled  up  and  put  in  a  cool  pla  :e.  This  latter  process  is 
repeated  each  morning  for  two  or  three  da\s,  until  the  under  side  of  the  skin  is 
soft  and  oily.  If  the  weather  is  not  hot  or  breezy,  the  skin  is  drietl  near  a  fire. 
After  it  has  been  made  soft  and  pliable,  it  is  stretched  on  a  frame- 
work of  four  poles  (the  ends  of  which  are  tied  together),  and 
beaten  or  pounded  until  quite  soft  by  means  of  a  stick  sharpened 
at  one  end,  or  a  stone  scraper  inserted  into  a  wooden  handle  three 
or  four  feet  in  length  ( iMg.  127,  also  Plate  XIY,  Fig.  1).  This 
completes  the  dressing  of  skins  intended  for  robes  or  blankets. 
Buckskin  for  shirts,  iCgging.s,  etc.,  is  first  scraped  by  means  of  a 
stone  scraper  or  a  bone  or  horn  chisel  of  the  same  form  as  that 
used  in  woodwork.  This  is  held  in  one  hand,  while  the  other 
hand  is  pulling  off  from  the  outer  cuticle  of  the  skin  th.  nair  which 
the  scrape:  loosens.  Skins  for  moccasins  are  often  smoked  on  a 
framework  of  bent  sticks,  the  ends  of  which  are  inserted  in  the 
ground  near  the  edge  of  a  hole  about  a  foot  nnd  a  half  in  depth,  scr^^er/'ji';/, siie."' 
and  not  much  more  than  a  foot  in  diameter,  dug  for  the  purpose.  In  this  hole  a 
fire  of  rotten  fir-wood,  or  any  other  wood  that  makes  a  smouldering  fire,  is  kin- 
dled. Fir-bark  broken  up  fine  and  mixed  with  dry  yeMow-pine  cones  {Piiiiis pon- 
derosa  Dougl.)  is  considered  best.  Wormwood  or  sagebrush  {Artemisia  frigida 
Willd.)  is  frequently  used,  especially  by  the  Nicola  banu.  If  it  is  desired  to  have 
the  skin  very  dark,  juniper  {Jiinipenis  Virginiana  L.)  is  added  to  the  fire.  An  old 
blanket  is  spread  over  all  to  keep  in  the  smoke  and  exclude  the  air.  When  the 
under  side  of  the  skin  is  sufficiently  colored,  it  is  reversed,  so  that  the  other  side 
may  be  treated  similarly.  The  process  at  present  most  in  vogue  is  somewhat  dif- 
ferent. The  dry  skin  is  thoroughly  soaked  in  water  for  several  days.  It  is  then 
placed  loosely  on  a  piece  of  poplar  log  about  five  inches  in  diameter  and  four  feet 
or  so  in  length,  the  bark  of  which  has  been  previously  peeled  off,  leaving  a  smooth 
surface.  The  log  is  then  placed  with  one  end  resting  on  the  ground,  and  the 
other  against  a  tree,  in  the  bark  of  which  a  notch  is  often  cut  to  keep  the  stick  in 
position.  As  part  of  the  skin  is  allowed  to  hang  over  the  top  end  of  this  stick, 
the  pressure  against  it  prevents  the  skin  from  slipping.  The  part  of  the  skin 
extending  along  the  smooth  surface  of  the  stick  or  log  is  then  scraped,  and  the 
work  is  finished  by  moving  the  skin  over  the  log  as  required.  The  scraper  used 
is  a  deer's  ulna  (Fig.  128)  or  a  horse's  rib  (Fig.  129,,  which  are  sharpened  a 
little.  They  are  held  with  one  hand  at  each  end  of  tiie  bone,  and  worked  much 
as  a  person  would  use  a  "draw-knife."  The  ends  are  covered  with  sagebrush 
and  skin.  The  same  kind  of  scrapers  were  in  use  in  prehistoric  times  (see  Part 
HI,  p.  147).  Iron  scraping-knives  are  now  often  used,  but  these  are  more  liable 
to  cut  the  skin  than  bone  knives. 

After  the  inside  of  tiie  skin  h-^s  been  scraped,  the  hair  side  is  treated  in  the 
same  way,  care  being  taken  to  rem.ove  the  outer  cuticle  along  with   tii<;  hair. 


1 86 


TKII',   THE   THOMPSON    INDIANS   OF    URIIISH    {'OI.UMIIIA. 


'I'luMi  the  skin  is  Iiuiil;  over  a  pole  and  tlriml.  When  liricil,  it  is  smoked  as  he- 
fore  descriijed,  put  into  a  hasket  or  other  vess(,'I  with  some  warm  water  anil  a 
stron,L,f  sohition  of  soap,  wliere  it  remains  for  twenty-four  hours  or  mor(',  and  is 
tiien  rolhul  lengthwise,  to^u;ther  with  a  little  dry  -rrass.  One  end  is  fastened 
with  a  rop(!  to  a  lo},r,  while  the  other  end  is  folded  around  a  short  stout  stick  held 
in  the  hands.  The  stick  is  then  turned  until  the  skin  is  well  twisted  and  the 
water  wruni,^  out.  The  dryjj^rass  is  intended  to  soak  up  the  moisture  oozing  out 
on  the  inside. 


Fig.  ij8  (,A5nl.     Skin-Scraper,     if  nat,  size. 

Aft(!r  wrinj^rino",  the  skin  is  stretched  on  a  frame;  and  pounded  on  the  insidi; 
in  the  usual  way  until  ([uite  dry  and  soft,  when  it  is  again  smoked  as  before.  To 
assist  the  drjing  process,  especially  in  cool  weather,  a  fire  is  often  lighted  close 
by,  and  tlu;  stretched  skin  gently  warmed  in  front  of  it  from  time  to  time.  In 
cold  weather,  skins  are  dres.sed  inside  the  house.  'I'o  give  a  skin  a  bright  yellow 
color,  dry  corncobs  with  a  little  wood  aie  burned  under  it.  I-'awn-skins  are 
generally  softened  by  spreading  over  the  knee  and  rubbing  with  a  sharp  stone  or 
scraper.     .Skins  are  also  tanned  in  a  decoction  of  Bclitla  papyrifcra  Marsh. 

Sometimes  skins  are  left  in  water  in  a  warm  place  till  the  hair  can  be  pulled 
off.  Hy  this  mcians  the  outside  cuticle  of  the  skin  is  left  on.  Skins  thus  treated 
are  never  smoked,  and  after  l)eing  softened  prestmt  a  glossy  appearance  on  the 
outside.      These  are  gen(;rally  made  into  gloves.      The   Indians  prefer  the  first 


Fig.  I2*jl,ft5n'.     Slcin-Scraper.     J  iiat.  s' 


method  of  curing.  .Some  Indians  claim  that  the  custom  of  smoking  buckskins 
was  learned  from  tht;  Okanagon.  It  is  said  that,  after  being  smoked,  the  skin 
does  not  shrink  so  much  when  it  gets  wet  as  it  otherwise  would  ;  while  many 
insist  that  if  the  skin  be  rubbed  with  i^rains,  it  need  not  be  smoked  at  all. 

The  implements  formerl)-  used  for  sewing  skins  were  wooden,  bone,  and  horn 
needles,  and  awls  of  different  sizes.  Bone  awls  are  still  used,  but  steel  needles 
have  entirely  supplanted  the  old-fashioned   needles.      In  sewing  skins,  glovers' 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


187 


steel  needles  are  now  used.  In  place  of  pins  long  thorns  were  used.  Thread 
was  made  of  willow  and  other  bfirk,  and  also  of  deer-sinew  and  buckskin,  and 
the  same  is  still  used.  In  olden  times  embroidery  was  done  with  porcupine- 
quills,  often  dyed  different  colors,  and  more  recently,  but  before  the  arrival  of  the 
whites,  with  horsehair,  which  was  also  often  dyed.  Beads  also  were  very  largely 
used  prior  to  1858.  Embroidery  in  beads  rapidly  went  into  disuse  after  the  year 
1858,  and  was  superseded  by  embroidery  done  in  silk  thread,  which  at  the  present 
day  is  almost  universal.  Very  little  beadwork  has  been  done  by  the  tribe  for  the 
last  twenty  or  twenty-five  years.  Although  some  of  the  patterns  wrought  at  tiie 
present  day  with  silk  may  be  old,  most  of  them  are  copies  of  the  white  man's 
patterns. 

Baskktkv.  —  Basketry-making  is  an  im- 
portant industry  among  the  tribe.  Above 
Lytton,  baskets  of  various  shapes  were 
made  of  birch-bark,  while  spruce-bark  was 
used  for  the  largest  kind  of  baskets.  The 
bark  is  generally  cut  as  shown  in  Fig.  130. 
The  edges  are  stitched  with  split  spruce 
or  poplar  roots.  The  rim  is  strengthened 
by  means  of  a  hoop  made  of  split  willow- 
twigs  that  is  placed  on  the  inside,  over 
which  the  bark  is  stitched  with  split  spruce- 
roots.  The  rim  is  often  ornamented  with 
stitches  made  of  the  bark  of  Pncnus  demissa 
Walpers.  The  outside  of  these  baskets  .^ 
often  ornamented  \n\\\  incised  or  red  painted 
designs. 

The  lower  division  of  the  tribe  and  the 
Upper  Fraser  division  make  beautiful  coiled 
basketry  of  cedar-twigs.  This  .ype  of  bas- 
ketry is  made  by   the   Chilcotin,    Lillooet, 

Lower  Thompson  Indians,  and  by  a  number  of  tribes  inhabiting  the  Cascade 
Mountains,  in  the  .State  of  Washington. 

Only  women  and  girls  occupy  themselves  with  this  work.  These  baskets 
are  made  from  the  small  trailing  roots  of  the  zkt(\.7vx  {Thuja  gigantea  Nutt.). 
They  are  dug  np  with  an  ordinary  root-digger,  and  pieces  of  the  desired  length 
and  of  about  the  thickness  of  a  finger  are  cut  off.  These  are  buried  in  the 
ground  to  keep  them  fresh.  When  recjuired,  they  are  taken  out,  and  peeled  or 
scraped  with  a  sharp  stone  or  knife.  They  are  then  hung  up  until  dry  enough 
for  use.  Next  they  are  split  into  long  strips  by  inserting  and  pressing  forward 
the  point  of  the  bone  awl  used  in  basket-making.  The  awl  is  made  of  a  long 
bone  of  a  deer,  which  is  split  and  pointed.  The  pieces  which  split  the  desired 
width  and  thickness  throughout  their  entire  length  are  used  for  stitching  purposes. 


Fig.  i3o(iJ?3>.     Pattern  for  Birch-bark  Basket. 


1 88 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


while  the  others  which  split  irregularly,  or  are  too  short  or  too  thin  to  be  used  for 
that  purpose,  are  put  together  in  bundles  of  about  a  dozen  each,  to  form  the 
coils.  In  weaving,  these  are  kept  continuous  and  of  uniform  thickness  by  adding 
fresh  pieces  as  required,  and  the  whole  is  covered  by  whip-stitching  with  the  long 
regular  pieces  of  splint  already  mentioned.  The  coils  are  laid  around,  one  on 
top  of  another,  and  stitched  over  and  under,  commencing  at  the  bottom  of  the 
I)asket  (Fig.  131,  a).  With  each  stitch  the  awl  is  made  to  split  part  of  the 
splint  whipped  around  the  lower  coil.  The  bottom  of  the  basket  is  made  either 
of  coils  worked  in  the  ordinary  manner,  or  of  thin  pieces  of  wood  stitched  over. 
Most  of  these  baskets  are  water-tight. 

In  another  kind  of  basketry  thin  pliable  strips  of  cedar-sap  or  other  wood  are 
used  as  coils  instead  of  the  bunches  of  split  ro'^ts.  These  are  stitched  over  in  the 
same  manner  and  with  the  same  material  as  the  other  kind,  but  are  neither  as 
strong  nor  as  durable,  nor  are  they  water-tight. 

Ornamentation  in  basketry  is  produced  by  hooking  in  strips  of  grass  and  bark 
with  the  stitches,  so  that  they  cover  the  latter  on  the  outside  only.  This  is  done 
by  bringing  the  piece  of  grass  over  the  outside  of  the  last  stitch,  then  doubling  it 
back  and  catching  the  doubled  end  with  the  next  stitch.  The  outsides  of  some 
baskets  are  completely  covered  in  this  manner,  so  that  the  whipped  cedar-splints 
can  only  be  seen  from  the  inside.  The  grass  used  is  that  called  nho'itlexin.  It 
is  long,  very  smooth,  and  of  a  glossy  yellow-white  color.  To  make  it  whiter, 
diatomaceous  earth  of  the  same  kind  as  is  used  for  cleaning  and  whitening 
goat's  hair  is  sometimes  spread  over  it,  and  it  is  then  eaten  with  a  flat  stick  on  a 
mat  or  skin.  The  grass  is  seldom  dyed,  as  the  colors  are  said  to  fade  soon. 
The  Upper  Fraser  and  the  Lytton  bands  sometimes  use  Elymus  triticoides  Nutt. 
instead  of  this  grass.  The  bark  used  is  that  of  Prumis  demissa  Walpers,  which 
is  either  left  its  natural  light  reddish-brown  color,  or  is  dyed  by  burying  it 
in  damp  earth.  By  thus  keeping  it  underground  for  a  short  time,  it  assumes  a 
dark-brown  color,  while  when  kept  longer  it  becomes  quite  black. 

Large  open-work  baskets  made  of  cedar-twigs  (Fig.  131,  ^)  are  also  used  by 
the  Lower  Thompson  Indians,  while  they  are  unknown  on  the  upper  courses  of 
the  rivers.  These  baskets  are  of  the  same  make  as  those  used  on  the  coast.  The 
rim  is  made  by  forming  a  coil  out  of  the  upper,  free  ends  of  the  twigs,  and  whip- 
ping it  with  another  long  twig. 

Nowadays  the  Upper  Fraser  band  occasionally  make  baskets  from  the  stalks 
and  leaves  of  Indian-corn. 

Mats.  —  The  Upper  Thompson  Indians  make  a  variety  of  mats  of  tule 
{ScirpHs  sp.)  and  bulrushes  (Typha  latifolia  L.),  which  are  woven  or  sewed  with 
twine  made  of  the  bark  of  Apocytmm  cannabimim  L.  The  method  of  making 
large  tent-mats  is  shown  in  Fig.  131,  ^.  The  end  of  the  mat  is  made  of  rosewood. 
The  reeds  are  strung  on  bark  strings,  and  held  in  place  by  other  bark  strings 
which  pass  around  them  near  their  ends.  Mats  made  of  young  reeds  and  bul- 
rushes, which  are  used  to  cover  the  floor  of  the  lodge  and  as  table-nats,  are 


le 
ih 

\s 


% 


Fig.  III.    Details  OF  Weaving.  Mnt.nat.sUe;  rM?.'. 

,■  (,J?,>,  Round  Bag,  »  ■<«■  »'«•  r    g^^ 


IQO 


TEIT,  THE   THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 


woven  in  a  different  manner.  The  selvage  consists  of  a  two-stranded  bark  string, 
which  holds  the  warp.  The  latter  is  of  a  lighter  two-stranded  bark  string,  which 
is  passed  through  the  selvage  string,  as  shown  in  Fig.  131,  d.  The  grasses 
are  woven  into  this  groundwork  as  indicated  in  the  same  figure.  By  using  grass 
of  different  colors,  patterns  are  obtained.  Sometimes  strands  of  wool  are  woven 
into  the  mat  in  place  of  grass.  At  the  lower  end  the  rushes  are  generally  cut  off. 
This  kind  of  matting  is  also  used  for  making  pouches.  Some  table-mats  are 
woven  in  a  still  different  manner.  They  are  made  of  young  tule  or  bulrushes, 
and  tied  with  a  twine  made  of  Apocynum  cannabiman  L.  or  Ehcagmis  argctitea 
Pursh.  (Fig.  131,  ^,/^).  This  method  of  weaving  is  identical  with  that  used  by  the 
Coast  Indians  in  making  cedar-bark  blankets.  It  is  also  used  by  the  Thompson 
Indians  in  weaving  matting  for  the  manufacture  of  bags,  and  in  weaving 
blankets  of  twisted  strips  of  rabbit-skin  (Fig.  131,  g)^  pouches,  and  socks  of 
sagebrush. 

Weaving  and  Netting. — Threads  were  made  of  the  fibre  oi  Apocynum  can- 
nabinum  L.  and  of  Asclcpias  spcciosa  Torn  The  former  was  traded  to  the  Lower 
Thompsons.  When  bark-fibre  was  not  available,  the  Lower  Thompsons  used  nettle. 
The  fibre  was  shredded  and  cleaned  by  being  pulled  with  the  left  hand  over  the 
sharp  edge  of  a  small  board  held  in  the  right,  the  bark  being  pressed  down  against 
this  instrument  with  the  thumb  of  the  right  hand.  This  fibre  is  spun  on  the  bare 
thigh  into  a  two-stranded  twine.  Bags  are  also  woven  in  the  following  manner : 
The  threads  of  the  warp,  which  consist  of  two-stranded  bark  twine,  are  held  in  sets 
of  two  by  loops  of  the  woof.  In  each  row  the  loops  of  the  woof  hold  that  pair 
of  warp  threads  which  in  the  preceding  row  belongs  to  two  adjoining  loops  (Fig. 

131,  li).  The  fabric  is  thus  considerably  strengthened. 
The  selvage  edges  of  these  fabrics  are  often  made  of 
strips  of  skin.  Round  bags  of  this  kind  are  woven  by 
first  tying  the  warp  of  two-stranded  twine  with  the 
woof.  This  portion  forms  the  bottom  of  the  bag.  The 
woof  is  continued  down  spirally,  and  the  bag  is  widened 
by  putting  new  warp  strands  around  the  extreme  lateral 
woof  strands  (Fig.  131,  i).  When  the  bag  is  to  be  nar- 
rowed towards  its  upper  end,  the  warp  strands  are 
joined  into  the  loops  of  the  woof  as  required.  The 
jjFisi^ijI"  (iMi).  Detail  of  Woven  Bag.  upper  end  is  finished  by  sewing  the  loose  ends  of  the 

warp  into  a  strip  of  buckskin  (Fig.  150). 
Wallets  are  also  made  of  a  twined  weaving,  the  character  of  which  is  shown 
in  I-'ig.  132.  Designs  on  these  fabrics  are  made  in  embroidery  or  by  weaving 
colored  grasses  or  bark  twine  into  the  fabric,  as  shown  in  the  same  figure.  This 
style  of  weaving  seems  to  have  been  acquired  recently  through  intercourse  with 
the  Sahaptin. 

The  Lower  Thompson  Indians  weave  mats  of  strips  of  cedar-bark  of  the 
same  style  as  those  used  by  the  Coast  Indians  (Fig.  133). 


TEIT,  THE   THOMPSON   INDIANS  OK    BRITISH   COLUMBIA. 


191 


Fig.  133  (bJ5i)-    Detail  of  Cedar-Iiark  M;. 
)  iKtt.  size. 


At  the  present  day  rajj  mats  or  rugs  are  often  made  from  scraps  of  cloth, 

calico,  etc      The  patterns  on  these  are  mostly  the  same  as  those  on  basketry. 
The   weaving  of   blankets  was  an   important   industry  among  the    Lower 

Thompson    Indians.      The  Coast   Salish   utilized   both   dog-hair   and  goat-hair 

in  their  manufacture,  but  the  Thompson  Indians  seem 

to  have  used  the  latter  only.     .Sometimes  the  wool 

was  made  whiter  or  cleaned  by  mi.xing  a  quantity  of 

baked  wlute  diatomaceous  earth  with  it  and  beating 

the  whole  with  a  flat  stick.     The  manner  of  making 

the  thread  is  exactly  the  same  as  that  described  by 

Dr.   Boas  as  the  process  employed  by  the  Songish.' 

The  loom  and  spindle  are  also  the  same,  excepting 

that  both  disk  and  shaft  of  the  latter  are  of  wood.      I 

cannot  describe  the  exact  manner  of  weaving,  as   I 

never  saw  it  done ;  but  the  whole  process  of  blanket- 
making,  and  the  implements  used,  are  said  to  be  exactly 
the  same  as  those  found  among  the  Lower  Fraser 
Indians.  Most  blankets  had  a  fringe  of  tassels,  six  to  nine 
inches  in  length,  along  one  end.  Black  bear's  hair  made 
into  threads,  and  spun  threads  of  goat's  hair  dyed  either 
yellow  with  lichens  or  red  with  alder-bark,  were  woven 
into  the  blankets  in  patterns  similar  to  those  used  in  bas- 
ketry. The  Indians  of  Spuzzum  continue  to  make  these 
blankets  at  the  present  day. 

For  making  nets,  thread  of  the  bark  of  Apocynum 
cannabimitn  L.  was  used.  A  wooden  netting-stick  (Fig. 
134)  served  for  making  the  meshes  of  equal  size.  The 
meshes  were  made  with  a  double  knot. 


'  Ninth  Keport  of  the  Committee  of  the  British  Association  for  the  Advancement  of  Science,  on  the  Northwestern 
Tribes  of  Canada,  1894,  p.  567. 


III.  — HOUSE   AND   HOUSEHOLD. 


Habitations. — The  houses  of  the  tribe  were  similar  to  those  of  the  Shuswap 
and  Okanagon.  Lii<e  all  the  southern  tribes  of  the  interior,  they  used  a  semi- 
subterranean  hut,  in  the  Chinook  jargon  called  "  kekule-house,"  as  a  winter 
dwelling.  These  winter  houses  were  generally  built  in  the  valleys  of  the  prin- 
cipal rivers,  within  easy  distance  of  water,  and  were  inhabited  by  groups  of  fami- 
lies related  to  each  other,  who,  although  scattered  during  the  hunting  and  fishing 
seasons,  dwelt  together  during  the  winter.  These  dwellings  rarely  numbered 
more  than  three  or  four  at  one  place,  and  often  there  was  but  a  single  house. 
The  size  conformed  to  the  number  of  people  (from  fifteen  to  thirty)  to  be 
accommodated. 

A  spot  with  loose  soil  was  selected  for  the  site  of  the  underground  house. 
The  person  who  desired  to  build  the  house  asked  all  his  neighbors  to  assist. 
Frequently  twenty  or  thirty  people  came,  so  that  the  building  was  sometimes 
completed  in  a  single  day.  They  were  given  food  by  the  owner  of  the  house, 
whose  relatives  contributed  from  their  store  of  provisions.  The  site  was  laid  out 
in  the  following  way  :  A  bark  rope  was  knotted  at  a  distance  of  from  twenty  to 
forty  feet  from  one  end,  according  to  the  proposed  diameter  of  the  house.  A 
second  rope  was  marked  off  the  same  length  as  the  first.  Then  the  two  ropes 
were  crossed  on  the  ground  at  right  angles,  the  middle  being  determined  by  eye. 
Sometimes  the  centre  was  determined  by  folding  the  two  ropes  over  and  tying 
them  together  in  the  middle.  Then  they  were  laid  down  so  as  to  be  at  right 
angles.  The  centre  and  each  end  were  marked  with  a  small  stake.  With  the 
four  stakes  on  the  circumference  as  a  guide,  a  man  marked  a  circle  on  the 
ground  with  a  stick.  Then  the  women  began  to  dig  the  soil  with  their  digging- 
sticks  (see  Fig.  212).  They  also  used  wooden  scrapers  with  sharp,  flat  blades. 
The  loose  earth  was  put  into  large  baskets  with  the  hands  and  by  means  of  small 
baskets.  The  contents  of  the  large  baskets  were  then  dumped  near  the  hole,  to 
be  used  later  on  for  covering  the  roof.  Green  timber  was  generally  used  for  the 
heavy  posts  of  the  house  (Figs.  135,  136,  and  Plate  XV).  This  was  measured 
with  bark  ropes,  the  length  being  determined  by  eye,  in  accordance  with  the 
diameter  of  the  hole.  Then  trees  were  cut,  barked,  and  hauled  to  the  building- 
site  with  stout  bark  rope.  Generally  these  timbers  were  not  squared.  They 
were  worked  with  wedges,  hammers,  and  stone  adzes.  The  thin  poles  used  for 
the  roof  of  the  house  were  also  barked,  except  when  dry  wood  was  employed  for 
this  purpose.  They  were  cut,  tied  into  bundles,  and  carried  to  the  building-site 
with  ordinary  packing-lines  by  men  or  women.  After  the  wood  was  obtained  and 
cut,  the  upright  braces  (Figs.  135,  136,  a)  were  erected.  These  were  placed 
about  fifteen  inches  deep  in  the  ground,  which  was  firmly  pressed  down  by  stamp- 
ing it  with  the  feet  and  beating  it  with  sticks.  The  tops  of  the  braces  were 
notched  to  support  the  rafters  {b).     The  butt-ends  of  these  were  placed  about 

[192] 


TEIT,    THE  THOMPSON    INDIANS   OF  BRITISH   COLUMBIA. 


'93 


two  feet  deep  in  the  ground,  one  at  each  of  the  four  points  marked  when  the 
circle  was  laid  out.     Tiie  braces  and  rafters  were  securely  connected  with  willow 


Figs.  135,  136.     Plan  and  Elevation  of  Underground  House. 


withes.  The  rafters  did  not  meet  in  the  centre.  The  side-rafters  (c)  rested  on 
the  ground  and  on  the  outside  of  the  main  rafters,  at  the  place  where  these  were 
supported  by  the  uprights.     The  rafters  were  either  notched  for  the  reception  of 


194 


TEIT,  THE  THOMPSON    INDIANS  OF   BRITISH   COLUMBIA. 


the  braces,  or  they  were  simply  tied  on,  while  their  butt-ends  were  embedded  in 
the  ground.  Horizontal  poles  (</)  from  one  to  two  feet  apart  were  tied  to  these 
rafters  and  side-rafters.  They  formed  the  support  for  the  roof-covering.  Above 
the  place  where  the  side-rafters  and  main  rafters  join,  the  poles  were  placed  much 
nearer  together,  often  so  that  on  the  ends  of  the  poles  of  two  opposite  sides 
rested  the  next  pair  of  the  other  two  sides.  The  ends  of  the  rafters  were  con- 
nected by  four  heavy  timbers  (e),  which  formed  the  entrance. 

This  structure  was  covered  with  poles  or  pieces  of  split  wood  (/),  which  ran 
from  the  ground  to  the  entrance,  as  shown  in  Fig.  136,  their  ends  resting  on  the 
rafters  and  side-rafters.  They  were  not  tied  to  the  framework.  They  were 
covered  with  pine-needles  or  dry  grass ;  and  then  the  entire  structure  was 
fovered  witii  earth,  which  was  beaten  and  stamped  down  firmly.  The  Lower 
Thompson  Indians,  owing  to  the  heavy  rainfall  prevailing  in  their  country,  lined 
these  houses  with  large  pieces  of  cedar-bark,  the  inner  side  out. 

A  large  notched  log  (g),  with  its  butt-end  resting  on  the  ground  near  the 
centre  of  the  apartment,  and  the  other  end  in  the  square  hole  or  entrance,  gave 
access  to  the  house.  This  log,  or  ladder,  was  placed  almost  upright.  It  leaned 
against  the  west  side  of  the  entrance-hole,  to  which  it  was  firmly  lashed.  The  fire 
was  at  its  foot,  and  separated  from  it  by  a  slab  of  stone,  which  protected  it  from 
the  heat.  A  groove  was  cut  along  the  back  of  the  log,  from  near  the  bottom 
to  the  top,  to  serve  as  a  hold  for  the  hand.  The  small  end  of  the  ladder,  above 
the  hole,  was  often  rudely  carved  in  the  form  of  the  head  of  a  bird,  animal,  etc., 
or  was  painted  in  red  or  other  color,  in  patterns.  Sometimes  these  ornamen- 
tations represented  the  guardian  spirit  of  the  builder  or  principal  man  of  the 
house,  but  usually  they  were  for  adornment  only.  The  head  man  of  the  house 
sometimes  painted  new  designs,  according  to  his  dreams.  The  ladder  was 
generally  placed  with  its  small  end  slightly  leaning  toward  the  east.  Persons 
coming  in  or  going  out  descended  or  ascended  with  their  face  toward  the  north- 
east, and  the  right  hand  in  the  groove.  Some  Indians  claim  that  all  the 
southern  interior  tribes  made  these  ladders  lean  slightly  toward  the  east, 
and  that  they  all,  with  the  exception  of  the  northern  Shuswap,  ascended  and 
descended  in  the  manner  above  descril)ed.  The  northern  Shuswap  invariably 
took  hold  of  the  groove  with  the  left  hand,  turning  their  face  toward  the  south- 
east, and  back  to  the  fire,  which  was  always  built  on  the  north  side  of  the 
ladder.  When  entering  the  house,  they  gave  warning  by  shouting  "  A'la ! " 
This  was  dene  that  the  iv  jmen  who  were  cooking  might  have  time  to  pro- 
tect the  food  from  du=:t  or  dirt.  The  spaces  between  the  four  main  beams 
were  called  rooms  or  houses,  and  took  their  names  from  the  points  of  the 
compass,  the  main  rafters  being  placed  N.E.-S.W.  and  N.W.-S.  E. 

These  houses  were  generally  inhabited  from  December  till  February  or  the 
beginning  of  March,  according  to  the  severity  of  the  winter.  Though  inconven- 
ient, they  were  extremely  warm,  hence  the  inmates  were  generally  scantily  at- 
tired.    Up  to  fifteen  or  twenty  years  ago,  almost  the  entire  tribe  lived  in  these 


IKir,    THK    mOMl'SJON    INDIANS   OF    HRII  ISM    COLUMBIA. 


195 


hoiisfs  (liirinj;  the  winti-r,  hut  by  ilejjfrecs  tho  ortUnary  lojj-housc.  of  the  whites 
have  •>iii)(  rsfclc'd  them.  The  his*  one  went  out  of  use  among  the  Spences  Hriilge 
hand  about  uSgo.  PhUe  XV  shows  the  remains  of  an  under^jround  house  in 
Nicola  Valley,  as  it  appeared  in  1897.  After  these  dwellings  were  deserted,  the 
framework  disappeared,  and  a  circular  hole  remained.  Great  numbers  of  these 
are  found  throughout  the  country  (see  Hart  III,  Plate  XIII).  The  Indians  of 
Yale  constructed  a  few  of  these  dwellings  shortly  before  1858,  but  ordinarily 
they  lived  in  large  lodges  made  of  split  planks  Only  one  single  instance  is 
known  of  a  lodge  of  tiiis  kind  being  built  in  Spuzzum.  It  was  constructed 
about  forty  years  ago,  by  people  related  to  the  Coast  Indians. 

Throughout  the  year,  excepting  the  three  coldest  months,  the  abode  of 
the  Indians  was  the  summer  lodge, —  a  framework  of  poles,  covered  with  mats 
or  bark.  These  lodges  were  square  or  round.  The  latter  was  the  kind  common 
among  the  Nicola  and  Spences  Hridge  bands.  Elsewhere  the  square  lodge  was 
universally  used.     The  construction  of  either  kind  was  very  simple. 

The  square  lodge  was  built  as  follows:  A  flat  piece  of  ground  was  selected 
and  cleared  of  obstructions.  Two  pairs  of  stout  poles  (Fig.  137,  a)  were  tied 
together  with  willow  withes  at  their  small  ends,  and  set  up  about  ten  feel  apart, 
forming  the  gable  ends  of  the  lodge.  They  were  held  in  position  by  three  or 
four  cross-poles  (6)  on  each  side,  reaching  horizontally  from  one  pair  to  the 
other.  Two  or  three  poles  running  parallel  with  the  two  pairs  of  poles  (a)  were 
sometimes  tied  to  these.  The  gable  ends  were  formed  by  placing  several  short 
poles  (c)  with  their  lower  ends  set  out  some  distance  and  their  tops  leaning 
against  the  two  main  poles.  The  doorway,  or  entrance,  to  the  lodge  was  in  one 
of  the  gable  ends.  Over  the  bottom  of  this  framework,  around  the  circumfer- 
ence, were  spread  long  reed  mats,  measuring  about  five  by  twelve  feet.  An- 
other row  of  mats,  slightly  overlapping  the  lower  ones,  was  laid  above  these,  and 
so  on  to  within  about  three  feet  of  the  point  where  the  poles  met.  The  space 
above  was  left  open  for  the  exit  of  smoke  and  the  admittance  of  light.  This 
type  of  lodge,  covered  with  strips  of  cedar-bark,  was  also  used  by  the  Lower 
Thompsons. 

In  a  common  variety  of  the  square  type,  the  four  corner  poles  were  made 
to  converge  at  the  top  to  within  about  two  feet  of  one  another,  where  they  were 
held  in  position  by  four  short  cross-pieces,  just  as  in  the  winter  house.  This 
kind  of  lodge  (Fig.  139)  looked  almost  circular,  and  very  much  like  a  winter 
house  covered  with  mats,  excepting  that  the  ends  of  the  four  poles  protruded, 
and  that  there  was  no  ladder  visible.  In  some  (Fig.  138  ;  Plate  XVI,  Fig.  3) 
the  two  sets  of  poles  were  tied  together  as  in  the  ordinary  square  lodge,  and 
were  set  slanting  toward  one  another  to  within  three  or  four  feet  of  meeting. 

In  building  circular  lodges,  which  were  larger  than  the  square  ones,  a  dozen 
or  more  long  poles  were  placed  some  distance  apart,  with  their  butts  upon 
the  ground,  outside  the  cleared  space,  forming  a  complete  circle  from  fifteen 


I 


196 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


to  twenty  feet  in  diameter.  The  poles  were  placed  with  their  small  ends  toward 
the  centre  of  the  space,  where  they  met  and  supported  one  another  without 
being  fastened  together.  Other  methods  of  building  the  framework  of  the 
round  lodge  are  shown  in  Figs.  140  and  141.  The  plan  employed  in  the  lodge 
shown  in  Fig.  [41  is  also  illustrated  in  Fig.  2  of  Plate  XVI.  Fig.  i  of  the  same 
plate  shows  the  completed  lodge.  The  mats  were  placed  as  on  the  square 
lodges.  At  night  and  in  bad  weather  the  opening  at  the  top  was  covered  by  a 
flap,  which  consisted  of  a  mat  or  skin  fastened  to  a  long,  slender  pole.  Some- 
times the  earth  was  banked  up  half  a  foot  around  the  bottom  of  the  lodge,  and 
two  or  three  layers  of  mats  were  used.  Among  the  Nicola  and  Spences  Bridge 
bands,  skins  —  chiefly  buffalo-hide,  or  deer,  elk,  moose,  or  caribou  skins — were 
often  substituted  for  mats.  These  were  often  painted  in  different  colors  and 
figures.  The  Lower  Thompson  Indians  did  not  use  round  lodges.  The  lodges 
varied  in  size.  They  often  measured  twelve  feet  from  the  surface  of  the  ground 
to  the  smoke-hole.  The  floor  was  covered  wiili  small  fir-branches,  which  were 
spread  more  thickly  near  the  wall  where  the  people  slept.  The  fire  was  in  the 
middle  of  the  lodge ;  and  the  doorway  was  a  space,  three  feet  by  five  feet  or 
less,  left  in  the  lower  row  of  mats,  over  which  was  hung  a  piece  of  mat,  skin, 
or  blanket,  a  little  larger  than  the  hole,  and  stiffened  at  the  lower  end  by  a  thin 
piece  of  stick. 

Ail  these  types  of  lodges  are  still  used  by  the  older  people ;  bu'c  the  young 
people  prefer,  in  the  summer-time,  tents  of  cotton  drilling  or  light  canvas. 
They  are  easy  to  pitch  and  stake,  and  light  to  carry. 

To  accommodate  large  numbers,  such  as  gather  at  potlatches,  fishing-places, 
etc.,  the  Indians  made  use  of  large  lodges  (Fig.  142),  closed  or  covered  at  the 
back,  but  open  in  front.  The  roof  rested  on  long,  slanting  poles  (a),  which  were 
supported  by  shorter  braces  (6),  to  which  they  were  tied.  These  poles  were  set 
ten  or  twelve  feet  apart.  Long  horizontal  poles  (c)  were  placed  across  the  roof 
poles.  These  were  covered  with  mats,  tenting,  etc.  Opposite,  at  a  distance  of 
fifteen  feet,  was  placed  another  shelter  of  the  same  kind.  The  open  sides  faced 
each  other ;  and  in  the  space  between,  large  log-fires  were  lighted.  For  better 
protection  against  the  wind,  gable  ends  of  fir-branches  or  brush  were  laid  across 
from  one  shelter  to  the  other,  making  one  huge  lodge,  which  was  often  fifty  or 
sixty  feet  in  length. 

Besides  these,  the  Upper  and  Lower  Thompsons  use  the  hunting-lodge. 
Its  shape  is  that  of  the  square  lodge,  but  larger,  with  heavier  poles.  Instead  of 
mats,  sticks  and  bark  spread  with  fir-branches  are  used  for  covering.  It  is  gener- 
ally built  in  sheltered  valleys  in  the  mountains,  close  to  good  hunting-ground,  and 
used  in  the  fall  of  the  year. 

Another  lodge,  generally  used  but  once,  is  the  "brush-house,"  thrown  up 
temporarily  by  hunting-parties  in  the  winter  or  early  spring,  and  consisting  of  a 
square  or  conical  framework  of  light  poles  covered  with  fir  or  spruce  branches. 


% 


a 


i   /•♦ 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


197 


Where  good  bark  was  abundant,  as  in  i!otani  Valley,  these  lodges  were  built  on 
the  plan  of  the  square  type.  Spruce,  balsam  fir,  or  black  pine,  in  long  strips 
and  as  wide  as  possible,  was  spread  over  the  poles  with  the  smooth  side  of 


Fig.  >3r- 


Fig.  nQ. 


Fig.  I^n. 


Fig.  141 


Fig.  14a. 
Fig>.  I37-I4a.    Framcworli  of  Lodgn. 


the  bark  out.  The  Lower  Thompsons  use  cedar-bark  only.  Frequently  the 
temporary  lodges  of  the  Lower  Thompsons  were  only  a  single  slanting  roof, 
similar  in  construction  to  the  large  shelter  described  before  (Fig.  142),  but  much 
smaller. 


198 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


Close  by  the  hunting-lodge,  or  near  an  Indian  village,  is  sometimes  found  a 
temporary  structure  for  the  habitation  of  girls  when  coming  to  womanhood.  It 
is  conical,  and  made  entirely  of  'ir  branches  and  tops.  Four  small  fir-trees  are 
placed  in  a  square,  and  their  tops  are  tied  together.  The  branches  of  the  trees 
are  knotted  together,  and  the  open  spaces  filled  with  fir  tops  and  twigs. 

Another  house  is  built  for  women  during  their  periods  of  menstruation.  As 
these  are  occupied  a  few  days  only,  they  are  roughly  made  of  brush,  while  the 
Lower  Thompsons  use  cedar-bark.  They  are  generally  conical.  The  last  two 
dwellings  are  made  large  enough  for  a  person  to  sit  inside  with  ease.  In  the 
"cntre  oi  most  of  the  lodges  for  adolescent  girls  there  is  a  small  circular  hole  into 
which  the  girl  places  her  feet,  or  in  which  she  squats  down.  These  houses  are 
fast  going  out  of  use. 

Still  another  structure  is  the  "  s.veat-house."  These  houses  are  always  found 
close  to  water.  They  are  similar  to  those  in  use  among  the  Shuswap,  and 
generally  consist  of  a  dozen  or  more  willow  wands  bent  over,  and  both  ends  stuck 
into  the  ground  ;  the  longest  ones  in  the  middle,  and  the  shr -test  ■■■-<  s  on  each 
side.  One  half  are  placed  ai  nght  angles  to  the  other  half,  g"  |'_  ''■■  tructure 
a  round  shape,  and  are  fastened  at  each  intersection  with  withes  (/Mate  XVII, 
Fig.  2).  To  form  the  door,  the  wands  are  placed  Ur  enough  apart  tc  admit  a 
man  creeping  on  hands  and  knees.  A  hole  a  foot  square  is  dug  on  one  side  of  the 
entrance  to  hold  the  hot  stone.  Some  sweat-houses  are  made  of  shorter  wands 
with  their  butt-ends  in  the  ground,  their  small  ends  bent  toward  one  another,  and 
interwoven.  They  are  shaped  like  the  others  (Plate  XVII,  P'ig.  3).  When  in 
use,  the  structure  is  covered  over  with  blankets  to  keep  in  the  hot  air  and  steam. 
When  the  person  sweating  has  finished  his  bath,  the  blankets  are  taken  away  to 
be  used  on  another  occasion.  Sweat-houses  near  favorite  camping-places  are 
built  with  more  care.  A  larger  number  of  willows  are  used,  forming  almost  a 
network.  The  structure  is  then  covered  thickly  with  dry  pine-needles,  and  that 
again  with  a  thick  cove.nng  of  earth  (Plate  XVII,  F'ig.  1).  It  is  then  perfectly 
tight,  excepting  the  door,  which  is  covered  with  a  piece  of  blanket  or  skin  whe.;i 
the  building  is  '  1  use.  Some  are  covered  all  over  or  only  around  the  bott  )n 
with  bark;  with  these  a  blanket  is  also  used.  The  floor  is  covered  thicklv  \  t' 
the  ends  of  fresh  fir-boughs,  often  mixed  with  juniper,  sagebrush,  or  other  aroiat:'- 
plants.  These  houses  accommodate  from  one  to  four  persons  in  a  squatting  pos- 
ture. When  wands  are  not  available,  the  Nicola  band  build  the  framework  of 
their  sweat-houses  of  poles,  as  in  a  conical  lodge. 

The  cache  is  used  for  the  sf^orage  of  provisions  and  utensils.  Caches  are 
sometimes  made  on  the  lower  limbs  of  a  large  tree  with  spreading  top.  A  few 
poles  are  spread  from  one  limb  to  the  other,  their  ends  being  tied.  The  articles 
are  then  placed  on  top  of  these  poles  ;  and  the  whole,  covered  with  bark  and  mats, 
is  secured  with  ropes.  The  most  common  cache  is  the  Ip'^'an  cellar.  This  is 
used  solely  for  the  storing  of  berries,  fish,  etc.  A  circular  '  o/r  ;  "jout  four  ';pt  in 
depth,  and  of  the  necessary  diameter,  is  dug.     In  it  are  caretuny  laid  thv:  aiiirles 


TEIT,   THE  THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 


199 


to  be  stored.  If  these  are  berries  or  roots,  they  are  placad  in  ba'kets,  and 
wrapped  over  with  birch-bark.  The  roof  is  then  put  on.  It  consists  ol  small 
poles  laid  closely  side  by  side  across  the  excavation.  Above  these  are  laid  in 
the  same  manner,  but  at  right  angles,  another  row  of  poles.  The  structure  is 
then  covered  with  pine-needles  and  earth.  An  opening  is  left  in  the  centre  of 
the  poles  for  removing  stored  articles.  This  is  generally  closed  by  putting  sticks 
or  bark  across  it,  and  covering  them  with  earth.  Sometimes  these  cellars, 
especially  those  for  storing  fish,  are  made  in  the  side  of  a  bank,  in  which  case  the 
door  is  generally  in  the  side.  The  cache  common  among  the  Lower  Thompsons 
is  in  the  form  of  a  large  box,  usually  of  boards,  with  a  slanting  roof  sometimes  on 
both  sides,  like  that  of  a  house.  It  is  generally  raised  on  posts  five  or  six  feet 
above  the  ground,  has  a  small  door  in  one  of  the  gable  ends,  and  is  approached 
by  a  short  ladder  placed  underneath  (Plate  XIV,  Fig.  2).  At  the  present  day 
mai.y  of  them  are  roofed  with  shingles  instead  of  bark,  and  a  roll  of  tin  is  nailed 
around  part  of  each  post,  to  keep  mice  and  other  animals  out. 

The  Upper  Thompsons  build  scaffolds  of  poles,  about  five  feet  aLove  the 
ground,  near  their  houses.  They  are  used  for  storing  cumbersome  articles,  such 
as  saddles,  etc.  (Plate  XVI,  Fig.  i). 

At  the  present  day  the  Thompson  Indians  live  in  villages  of  well-built  log- 
houses,  most  of  which  are  floored  with  lumber  and  have  shingle  roofs.  Some  of 
these  buildings  are  inhabited  the  whole  year  round,  others  only  at  intervals 
throughout  the  year.  The  inhabitants  often  camp  near  their  favorite  hunting, 
fishing,  root-digging,  or  gold-mining  resorts,  or  on  their  reserves,  and  engage  in 
agricultural  pursuits.  Many  Indians,  during  the  farming  season,  live  in  small 
log-houses.  There  still  remain  a  few  Indians  of  the  tribe  who  prefer  to  camp  out 
in  summer  lodges  during  the  entire  year. 

House-Furnishings.  —  The  Indians  slept  on  a  thick  layer  of  brush  or  dry 
grass  covered  with  skins  or  grass  mats.  The  rolled-up  ends  of  these,  or  skin 
bags  filled  with  down  of  bulrushes  or  of  birds,  served  as  pillows.  Hammock  beds 
were  used  inside  of  winter  houses.  These  were  made  of  buckskin  stretched  on 
thongs,  which  were  fastened  to  the  beams  or  posts  of  the  house.  Other  mats, 
spread  on  the  ground  at  meal-times,  served  for  tables.  These  measured  about 
three  feet  by  five  feet.  The  people  squatted  round  the  mat,  helping  themselves 
to  the  food.  When  at  home,  they  usually  squatted  or  sat  on  the  ground  in  a 
reclining  attitude.  The  tribe  still  do  so  when  in  camp,  but  most  of  their  houses 
are  novy  tolerably  we'i  furnished. 

Baskets  and  Ba^s.  —  Baskets  and  bags  are  used  for  storage  as  well  as  for  carry- 
ing and  various  o'.her  purposes.  The  lower  division  of  the  tribe  sell  many  of 
their  cedar-root  baskets  to  the  upper  division,  so  that  they  are  quit-:;  often  found 
among  the  latter.  Large  oblong  baskets  with  lids  are  used  for  storing  food  and 
clothing.  Smaller  ones  of  the  same  kind  serve  for  holding  sewing-materials  and 
trinkets.  Their  lids  slide  up  and  down  on  a  string,  which  at  the  same  time  serves 
as  a  handle.     Recently  the  lids  have  been  hinged  to  the  baskets  (Fig.  143).    The 


I 


! 


Wk 


200 


TEIT,  THE   THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


Fig.  143  (liti).    Oblong  Basket.     Height,  13  inches. 


most  common  kind  of  basket  is  somewhat  conical  (Fig.  144),  and  is  used  for 
carrying.  Still  another  kind,  which  is  rounded,  or,  as  the  Indians  say,  nut- 
shaped  (Fig.  145),  was  formerly  used  for  holding  water.  Round,  open  bas- 
kets served  as  kettles,  the  food 
being  boiled  by  throwing  hot 
stones  into  the  baskets  into 
which  it  had  been  placed.  Still 
another  kind  of  basket  has  a 
flat  back,  which  is  made  to 
hang  against  the  post  or  wall 
(Fig.  146).  In  shape  it  is  sim- 
ilar to  the  fish-baskets  used  by 
anglers.  Such  baskets  are 
used  for  holding  tobacco  and 
pipes,  a  hole  in  the  centre  of 
th^  lid  allowing  the  pipe-stem 
to  protrude.  At  one  time  they 
were  much  used  for  holding 
bait  and  fishing-tackle,  for 
which  reason  they  were  called 
"  used  for  bait."  Some  Indi- 
ans belonging  to  the  Lytton  band  formerly  used  the  same  kind  of  baskets  for 
saddle-bags.  Recently,  in  imitation  of  objects  seen  among  the  whites,  the  Lower 
Thompsons  have  begun  to 
make  baskets  in  the  shape  of 
trays,  pitchers,  goblets,  etc. 

The  upper  division  of  the 
tribe  used  more  frequently 
than  cedar-root  baskets  those 
of  their  own  manufacture, 
made  of  birch-bark,  and  occa- 
sionally of  poplar  and  spruce 
bark  (Fig.  147).  These  bas- 
kets varied  much  in  size,  and 
were  used  for  purposes  of 
storage  and  transportation,  as 
buckets  and  cups,  and  for 
cooking.  Large  baskets,  about 
three  feet  high,  three  feet 
long,  and  two  feet  and  a  half 
wide,  made  of  poplar  or  spruce  bark,  the  smooth  side  turned  outward,  were  used 
in  the  winter  houses  for  the  storage  of  provisions.  They  had  hoops  around  the 
middle  and  around  the  rim,  and  were  often  painted  with  pictures. 


l^ig-  M4  Uiits)-    Conical  Baslcet.     Keigtit,  i-j  inches. 


TEIT,   THE  THOMPSON   INDIANS  OF   BRITISH  COLUMBIA. 


20 1 


Fig-  MS- 
fit-  >45  (<lt<)' 
Fig.  '16  (illi). 


Fig.  146 
Round  Bailcet.    Height,  7  inchei. 
FlaNbacked  Basket.    Height,  9  inches. 


Large  open-work  baskets  made  of  cedar-twigs,  of  the  same  shape  as  those 
used  by  the  Lower  Lillooet  and  the  Coast  tribes, 
were  also  made  by  the  Lower  Thompson  Indians, 
especially  near  Spuzzum  (Fig.  148).  They  were 
used  for  carrying  fish.  Very  few  of  them  are  used 
at  the  present  day. 

Bags  o  f  various 
kinds  are  still  used  by 
the  Upper  Thompson 
Indians,  —  large  ones, 
mostly  rectangular  in 
shape,  for  storage  ;  and 
small  ones  for  pouches. 
Some  of  them  are  made 
of  a  piece  of  matting  or 
bark  fabric,  which  is 
folded  over  and  sewed 
up  at  both  sides  with  a 
piece  of  buckskin  (Fig. 
149).  The  top  is  left  open,  and  is  closed,  when  required,  by  a  buckskin  lacing. 
Another  bag,  generally  large,  is  circular  or  sack-shaped  (Fig.  150  ;  see  also  p.  190). 

They  also  make  large  painted  bags  of  stiff 
hide   set  with   fringe  (Fig.   151).     Smaller 
pouches  for  odds  and  ends  are  square.     The 
back  piece  is  longer  than   the   front,   and 
laps  over  to  form  a  cover  (Fig.  152).     They 
are  made  of  dressed   buckskin,  dressed  or 
undressed  buffalo-skin,  fawn  and  other  skins 
with  the  hair  left  on,  but  also  of  fine  matting, 
and  more  recently  of  cloth.     They  are  often 
ornamented  on  either  side  with  wide  buck- 
skin fringe,  and  are 
either     embroidered 
witl.  silk  and  beads 
or  painted.    Another 
bag,  for  holding  nee- 
dles, thread,  etc.,  was 
made    of   a    narrow 
piece  of  buckskin,  on 
which  other  pieces  of 
buckskin  were  sewed 
in  the  form  of  pock- 

Fig- '47  (iJW.    Birch-bark  Basket,  Front  and  Side  Views.    Height,  81  inches.  ^tS.      ThlS    WES    llUng 


202 


TEIT,   THE   THOMPSON    INDIANS   OF    BRITISH   COLUMBIA. 


up  near  the  bed,  or  rolled  up  and  tied  with  a  string.     Small  and  medium-sized 

bags  were  sometimes   made  from  fibre,   and  worked  in  colored  patterns.     Most 

of  these  bags  are  still  in  use 
among  the  tribe.  Grass  mats 
and  bags  were  ornamented  with 
dyed  grasses. 

Various  Household  Utensils. — 
A  small  pot  for  paint  or  ochre 
was  one  of  the  few  stone  vessels 
used.  It  is  doubtful  whether 
this  kind  of  pot  was  made  by  the 
tribe.  It  was  scarce  among 
them.  Large,  flat  stones  were 
used  for  grinding  dried  meat  and 
berries  on  (see  Part  III,  Fig.  33). 
Large  carved  stone  vessels  (Figs. 
153,  154)  were  used  for  catching 
drippings  of  oil,  for  grinding  to- 
bacco-leaves, berries,  etc.  Among 
the  lower  division,  square  boxes 
and  buckets  bent  of  wood,    in 

the  same  style  that  prevails  on  the  coast,  are  in  use. 

All  kinds  of  dry  food  were  spread  on  the  table-mat. 

Liquid  food  was  served  in  the  basket  in  which  it  was 

cooked.     It  was  either  supped  out  of  the  basket  or 

poured  into  small  bark  cups.     Fish  and  sometimes 

meat  an'    roots  were  served  in  flat,  oblong  birch-bark 

vessels.     The  Lower  Thompson  Indians  frequently 


Fig.  148  (sHi).    Open-work  Basket.    Height,  19  inches. 


'«M*i 


Kig.  149  (iJ?t).     I^ag.    Width,  29  inches. 


Fig.  ISO  {.tWi).    Round  Bag.    Height,  28  inches. 


^^\ 


TEIT,   THE   THOMPSON   INDIANS   OF    BRITISH   COLUMBIA. 


203 


used  wooden  trays  (Fig.  155)  of  varying  sizes.  Spoons  of  many  sizes,  generally 
large  (Figs.  156,  157),  were  made  of  alder  or  birch,  also  of  mountain-sheep's  horn. 
Short-handled  spoons  were  made  of  the  skull-cap  of  the  deer  (Fig.  158).  Large 
horn  spoons  are  still  common.  Other  wooden  utensils  were  a  smooth,  rounded 
stick,  with  one  end  tliicker  than  the  other,  for  stirring  liquid  food  (Fig.  159); 
a  pestle,  bottle-shaped,  for  mashing  berries,  etc.;  the  same  implement  as  the 
hammer  used  for  driving  wedges  (Figs.  120,  121)  ;  and  tongs,  for  lifting  the  hot 
stones  when  cooking.  These  tongs  were  simply  two  sticks  flattened  towards 
one  end,  and  were  used  one  in  each  hand  (Fig.  160). 


Fijf.  151  (iH»)-     B'^K  made  of  Hide.     Width,  15  inches. 


Fifi.  152  (tHb).    Pouch.    \  n.it.  size. 


Fire  was  obtained  by  means  of  the  (ire-drill,  which  consisted  of  two  dried 
sticks,  each  over  a  foot  in  length,  and  rounded  off  to  less  than  an  inch  in  diame- 
ter. One  stick  was  sharpened  at  one  end  ;  while  the  other  was  marked  with  a 
couple  of  notches  close  to  each  other,  —  one  on  the  side,  and  the  other  on  top. 
The  sharpened  end  of  the  first  stick  was  placed  in  the  top  notch  of  the  other 
stick,  and  turned  rapidly  between  the  straightened  palms  of  both  hands.  The 
heat  thus  produced  by  the  friction  of  the  sticks  caused  sparks  to  fail  down  the 
side  notch  upon  tinder  placed  underneath,  which,  when  it  commenced  to  smoke, 
was  taken  in  the  hands,  and  blown  upon  until  fanned  into  a  flame.  The  tinder 
was  dry  grass,  the  shredded  dry  bark  of  the  sagebrush,  or  cedar-bark.  The 
sharpened  stick  was  called  the  "man,"  and  was  made  of  black-pine  root,  tops  of 


3 


i 

9 


204  TKIT,    THE   THOMPSON    INDIANS   OF   BRITISH    COLUMBIA. 


f'S'  '"■  Fig.  .54. 

F'g-  "SS'ilJi).    Stone  Vessel  representing  a  Frog.     Length,  13  Inches. 
Fig-  154  <iill'.    Stone  Vessel  representing  a  Cup  with  Sn.tke  coiled  .nround  it.     Length,  17  inches. 


Fig.  155  (jJSii).'t Wooden  Tray.     Length,  24)  inches. 


Figs.  156  (,iSj\  157  (,jj,).     Wooden  Spoons.     Lengths,  18  inches  and  9  inches.  the  Skull-c'.p'o'f  a  Deer,    'j 


f'S; '5? ,'.«''■'•,    ^R."°"  made  ol 
nat. 


TEIT,   THE  THOMPSON    INDIANS  OF   BRITISH   COLUMBIA. 


205 


young  yellow  pine,  heart  of  yellow-pine  cones,  service-berry  wood,  etc.  The 
notched  stick  was  called  the  "woman,"  and  was  generally  made  of  poplar-root. 
However,  many  kinds  of  wood  were  used  for  this  purpose.     When  hot  ashes  or 


mm 


9 

9 


11 


i."      El 


I'ig.  159. 

Fig.  '59  (<»,)■ 
Fig.  160  (,i8i... 
Fig.  .61  (,«,). 


Fig.  160, 


Mm 


Fig.  i6t. 


Stirrer.     Length,  38  inches. 

«).     P,nir  of  Tongs.     Length,  37  inches,    a.  Inner  View  of  ( Ine  Leg  ;  i.  Inner  and  Outer  Views  of  Otlier  Leg. 
Slow-mntch.     i  n<.it.  size. 


a  spark  fell  upon  the  tinder,  they  said,  "  The  woman  has  given  birth."  Dry 
limbs  of  trees  were  gathered  by  means  of  a  long  stick  (sometimes  fifteen  feet  in 
length)  with  a  wooden  or  horn  hook  at  the  end. 

Fire  was  carried  from  place  to  place  by  means  of  a  slow-match  made  of 
cedar-bark  (Fig.  i6i).     Some  of  these  would  keep  the  fire  for  over  two  days. 


ft 


P 

r* 


IV.  — CLOTHING  AND  ORNAMENTS. 


The  dress  of  the  Thompson  Indians,  before  their  intercourse  with  the  Hud- 
son Bay  Company,  was  made  almost  entirely  of  dressed  skins,  with  or  vvithout 
the  hair.  The  poorer  class  were  rather  scantily  clad,  while  those  who  were 
richer,  or  were  ),'ood  hunters  and  trappers,  had  an  abundant  supply  of  clothing, 
though  some  of  them  did  not  wear  much  in  the  summer.  The  disparity  of 
clothing  among  the  several  portions  of  the  tribe  was  due  to  their  trading  facili- 
ties. The  Spences  Bridge  and  Nicola  bands,  who  had  an  abundance  of  deer  in 
their  own  country,  and  who  also  traded  with  the  Okanagon,  were  better  provided 
with  skin  garments  than  the  Indians  below  Lytton,  who  had  few  deer  in  their 
country,  and  were  less  favorably  situated  for  trading. 

Clothing  of  Upper  Thompsons. — The  principal  articles  of  clothing  were 
shirts,  trousers,  and  robes.  The  shirts  worn  by  the  men  reached  halfway  to  the 
knees,  and  v"ere  generally  made  of  two  doe  or  buck  skins  sewed  together  (necks 
down).  The  sleeves  were  wide,  and  the  neck  was  furnished  with  a  lacing. 
The  hind-legs  of  the  skin  formed  the  sleeves  ;  and  along  the  entire  length  of  the 
back  of  each  was  a  fringe  of  cut  skin,  this  being  the  only  ornament.  Among  the 
Spences  Bridge  and  Nicola  bands  some  of  the  shirts  had  bone  beads,  dentalia, 

and  colored  glass  beads  strung  on 
the  fringe  ;  while  others  were  or- 
namented at  the  bottom  and  shoul- 
ders, as  well  as  down  the  sleeves 
and  over  the  seams,  with  porcupine- 
quills  (sometimes  dyed  red  and 
yellow)  and  feathers,  and  with 
a  fringe  of  horsehair,  dyed  or  un- 
dyed,  instead  of  the  ordinary  skin. 
This  mode  of  decoration  was  not 
generally  adopted,  and  is  said  to 
have  been  copied  from  the  Okana- 
gon. Some  shirts  were  decorated 
according  to  directions  given  by 
the  guardian  spirit  of  the  owner. 

Bufilalo-skin  shirts  (Fig.  162) 
were  made  somewhat  in  poncho 
style,  with  a  slit  extending  down 
the  chest.  A  skin  collar  was  laced 
to  the  neck  part,  which  could  be 
Front  and  back  were  cut  off  square, 
the  back  part  being  longer  than  the  front.  The  sides  were  cut  into  a  wide 
fringe.     At   a   convenient  place  below  the  arms,   front  and  back  were   joined 

[206J 


Fig.  iC2lxoh^-     HufTiiln-skiii  Shirt. 


drawn  tight  by  means  of   the  lacing. 


TEIT,  THE   THOMl'SON    INDIANS  OF   BRITISH   COLUMBIA, 


207 


by  means  of  a  strap  of  buffalo-skin,  vvliicli,  beinjj  knotted  at  one  end,  was  twice 
drawn  throujjii  two  pairs  of  corresponding  slits,  and  then  knotted  at  the 
free  end.  A  buckskin  shirt,  somewhat  similar  in  style,  is  shown  in  F'ig.  163.  It 
consists  of  a  single  skin,  fringed  at  the  edges,  and  front  and  back  sewed  together 
under  the  arms.  It  is  decorated  around  the  neck  with  holes  and  red  paint.  The 
decorated  part  seems  to  represent  a  poncho  made  of  skin  ;  the  broad  fringe  on 
each  side-seam,  tails. 


P 


Front  and  Hack  Views, 


Sometimes  jackets  (Fig.  164)  were  worn  instead  of  shirts.  These  were 
made  of  a  single  piece  for  the  back,  and  of  two  front  pieces  which  were  joined  in 
the  middle  of  the  chest  by  means  of  strings.  The  long  sleeves  were  each  made 
of  a  single  piece  of  skin,  with  the  seam  on  the  under  side  of  the  arm.  The 
seams  on  the  sides,  below  the  sleeves,  and  on  the  shoulders,  were  set  with  skin 


•< 


308 


TKIT.  THK  THOMPSON    INDIANS  OF   BRIIISH   COLUMBIA. 


fringe.     Som(!times  jackets  had  a  lacing  along  their  lower  edge,  by  means  of 

which  tliey  could  l)e  drawn  tight  around  the  waist. 

More  recently  long  buckskin  coats  (Fig.  165)  have  been  used,  often  set  with 

fringe  along  all  their  seams, 
and  with  fur  of  the  animal 
that  was  the  guardian  of  the 
owner. ' 

Long  It-'ggings  made  of 
buckskin,  reaching  over  the 
thighs,  were  worn.  They 
were  often  trimmed  with 
fringe  along  the  outside  of 
each  leg,  and  were  held  up 
by  a  buckskin  strap  fastened 


7~SZ   f'in.  i64l?J||5i.1llin:kaHn'JackM. 

to  the  belt  around  the  waist  (Pig.  166). 
Short  l<;ggings  consisted  of  a  square  piece  ; 
of  heavy  buckskin,  whicii  was  wrapped  a  '> 
couple  of  times  around  the  leg,  and  held 
in  place  immediately  under  the  knee  by  a 
garter,  generally  of  twisted  otter-skin,  and 
left  open  at  the  ankle.  Some  of  the  old 
men  continue  to  wear  such  leggings.  Poor 
people  wore  short  leggings  made  of  sage- 
brush-bark. In  Nicola  Valley  they  used 
bulrushes  instead. 

With  the  long  leggings  was  worn  a 
breech-cloth, — a  piece  of  buckskin  which 
passed  between  the  thighs  (Fig.  167). 
The  ends  were  fastened  to  the  belt  in 
front  and  behind,  or  the  front  end  or  both  ends  were  held  by  the  belt, 
down  over  it.  In  place  of  this,  some  of  the  old  men  hung  a  square 
buckskin  or  buffalo-skin  from  the  waist  in  front. 

Later  the  Indians  imitated  the  trousers  which  they  saw  worn  by 


Fig.  165  (litol.     lluckskin  Cnat. 


hanging 
piece  of 

the  em- 


IKl'I'.    THE    THOMPSON    INDIANS   OK    IIRI'I'ISII    COI.UMltlA. 


209 


ployees  of  the  Hudson   Hay  Company.     These  were  made  of  buckskin.     From 
the  lower  half  of  the  thijfh  down,  they  were  frin^'ed,  thi;  frin^^(!  often  increasinjf 


'I 

••5 


F  .!.  t(<TU)i'h>-     llrtccli-cl..!!.. 


FIb.   166  lM>). 
Unglnij. 


in  width  as  it  neared  the 
feet(Fi^'.  168).  Buck- 
skin trousers  as  short 
Buciiiicin  as  a  breech-cloth  were 
also  used  ;  while  others 
reached  below  the  knee,  and  were  worn  with 
short  leggings. 

The  Indians  wore  moccasins.  The 
soles  of  all  moccasins  are  made  of  unsmoked 
buckskin.  Skin  of  the  black-tailed  deer  {Car- 
iacns  Columbiatiits),  obtained  from  the  Lower 
Thompsons,  is  best  adapted  for  making 
moccasins.  The  leg-piece  is  made  of  smoked 
doeskin.  They  are  sewed  with  thread  made 
of  deer-sinew.  The  style  of  moccasin  used 
about  fifty  or  sixty  years  ago  differed  from 
the  one  prevailing  at  the  present  time.  In 
former  times  the  whole  moccasin  up  to  the 
ankle  was  made  of  a  single  piece  (Fig.  169). 
There  was  no  seam  at  the  inner  side,  but 
the  skin  was  turned  over  the  foot  and  cut  off 
to  conform  to  its  shape,  and  so  that  the  seam 
would  extend  along  the  toes  and  backward 


Fig.  168  (ligs).    Ituckskin  'rrouscrs. 


.'•;   |l 


!f' 


•0 
•< 


2IO 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUM  HA. 


on  the  outer  side  of  the  foot,  risinj*  gradually  towards  the  heel.  A  strip  of  skin, 
often  fringed,  was  sewed  into  this  outer  seam  (a,  a).  The  fringing  sometimes 
began  near  the  toes,  and  increased  in  width  towards  the  heel,  or  it  began  at  the 
instep  and  extended  back  to  the  heel.     The  top  of  the  moccasin  was  brought 


Kip.  169  (pVb'.     Moccasin 


round  to  the  heel,  and  both  sides  cut  off  at  the  heel  end  and  sewed  together  (6,  b). 
When  this  was  done,  a  strip  of  the  sole  was  left  extending  backward  over  the 
heel.  This  was  not  cut  off  so  as  to  form  a  seam  with  the  pieces  that  v.ere  folded 
over  the  sides  of  the  heel,  but  was  i>;ft  standing  in  the  shape  of  a  trailer.  The 
part  of  the  moccasin  that  lay  over  the  instep  was  then  cut  so  as  to  form  a  tongue 
{c).  The  upper  edge  was  cut  off  straight  at  about  the  height  of  the  ankles,  and 
furnished  with  a  lacing.  To  this  edge  the  leg-piece  was  sewed,  which  was  gener- 
ally pinked.  When  in  use,  the  leg-piece  lapped  over  the  tongue  in  front,  and  was 
tied  with  the  lacing.  Sometimes  a  fringe  was  inserted  in  the  seam  joining  the 
upper  to  the  moccasin. 

Another  cut  of  moccasin  was  made  as  follows  (Fig.  1  70)  :    A  piece  of  skin 

larger  than  the  sole  of  the  foot  was 
turned  up  and  gathered  over  the  toes 
and  the  side  of  the  foot,  extenc  .g  up 
behuul  nearly  to  the  ankles.  The  heel 
was  made  in  the  same  .nanrer  as  in 
the  moccasin  just  descnbtd.  The  up- 
per extended  nearly  to  the  toes,  and  a 
strip  of  skin  was  sewed  over  the  seam 
which  joined  it  to  the  bottom  piece. 
Tiie  upper  extended  upwar'l  in  a  broad 
tongue.  The  leg-piec<;  was  the  same  as 
ii:  the  preceding  kind.  Many  Indians 
claim  that  this  style  of  moccasin  was 
„.       ,ju,,   .,  introduced  about  t);e  beginning  of  this 

Fig.  ;7o(rtVt.     Moccisin.  o  o 


L 


TEIT,  THE   THOMPSON    INDIANS   OF    BRITISH   COLUMBIA. 


21 1 


century  from  the  Okanagon,  while  others  maintain  that   it  has  been  borrowed 
from  the  Athapascan  tribes  to  the  north. 

In  the  modern  style  of  moccasin  the  bottom  piece  is  cut  :  till  larger,  so  that 
when  turned  over  the  foot  it  almost  reaches  up  to  the  instep.  The  upper  of  this 
moccasin  is  therefore  very  small.  The  bottom  piece  is  gathered  in  in  tiie  same 
way  as  just  described  ;  but,  owing  to  the  great  distance  between  the  upper  and 
the  toe,  a  wedge-shaped  piece  is  cut  out  of  the  bottom  piece  in  front,  and  the 
latter  sewed  up,  so  that  a  seam  runs  from  the  upper  to  the  toe,  over  the  middle 
of  the  foot.  The  leg-piece  and  the  tongue  are  the  same  as  in  the  moccasin  just 
described.     This  style  of  morcasin  is  frequently  used  in  winter.     It  is  made  very 


t: 

•< 


|-| 


..«>*''° 


I''ig   17'  Ui-j).     Moccasin. 


Kig.  i7(.     Trailers  of  .Moccasins. 

large,  so  that  socks  of  sagebrush  or  pieces  of  skin  may  be  worn  inside.  Nowadays 
the  Indians  use  a  coarse  linen  for  the  leg-pieces,  because  it  dries  more  easily  than 
smoked  doeskin  (Fig.  171).  Sometimes  the  toe  is  cut  and  sewed  in  a  way 
similar  to  that  shown  in  Fig.  172,  but  this  style  has  nearly  gone  out  of  use. 
Almost  all  moccasins  ha\  j  trailers  at  the  heel,  from  about  one  inch  to  two  inches 
and  a  half  long  (Fig.     Ji). 

For  walking  on  slippery  grou-.d,  two  strips  of  skin  are  sewed  to  the  undei 
side  of  the  sole  of  the  moccasin,  running  crosswise  (Fig.  171). 

Another  modern  moccasin  is  made  just  like  a  slipper,  with  a  sole,  and  an 
upper  which  is  sewed  up  at  the  heel.  To  this  is  attached  an  ankle-piece,  which  is 
laced  in  front. 


ye 


a 


'i 


m 


ppp 


212 


TEIT,  THE   THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 


The  moccasins  were  occasionally  ornamented  with  porciipine-qiiills,  goose- 
feathers,  or  horsehair,  either  dyed  or  undyed.  In  place  of  socks  or  stockings, 
grass  or  sagebrush-bark  was  put  inside  the  moccasins.  In  winter  the  wealthier 
people  substituted  bear,  buffalo,  or  other  skin,  with  the  hair  side  next  the  feet. 
Some  of  these  bits  of  skin  were  sewed  into  the  form  of  socks.  Buffalo  and  bear 
hair,  sagebrush-bark,  and  grass  were  used  for  weaving  socks.  Some  of  these  have 
closed  heels,  are  laced  in  front,  and  padded  with  loose  sagebrush-bark  ;  while 
others  are  open  at  the  heel,  and  have  a  tongue  in  front  (Fig.  1 74).  They  also 
wore  stockings  reaching  to  the  knee,  usually  made  of  the  leg-skin  of  the  deer,  the 
hair  being  inside.     Poor  people  also  wore  long  boots  made  of  sagebrush-bark, 


Figs.  174  (liSi))  *ioia).     Socks  made  of  Sa^,ebrU5h-b.irk. 


Fig.  17s  (Mn).     Knit  Stocking. 


that  reached  up  to  the  thighs.  These  were  par  'ed  with  loose  sagebrush-bark. 
The  upper  part  was  decorated  with  two  featheis  hanging  down  from  behind. 
Recently  they  have  begun  to  use  knit  stockings  of  their  own  manufacture.  They 
are  made  of  coarse  wool  of  two  colors,  and  show  the  same  designs  as  were  used 
for  decorating  bags  (Fig.  1  75). 

Formerly  gloves  were  not  used,  but  in  winter  the  Indians  wore  mittens, 
which  were  fastened  round  the  neck  by  a  long  string.  These  mittens  were  also 
made  of  the  leg-skin  of  the  deer,  and  were  worn  with  the  hair  inside. 

Most  of  the  Indians  wore  a  plain  or  twisted  narrow  band  of  skin  encircling 
the  head.  More  recently  head-bands  made  of  cloth  have  been  worn  (Fig.  176). 
Often  the  long  hair  was  gathered  behind  and  tied  with  a  thong  which  was  at- 


TEIT,  THE  THOMPSON   INDIANS   OF  BRITISH   COLUMBIA. 


213 


tached  to  a  beaded  strip  of  buckskin  (I'ig.  177).  Caps  made  of  skins  of  various 
animals,  sucii  as  beaver,  deer,  fox,  lynx,  loon,  hawk,  and  eagle,  were  frequently 
worn.  Sometimes  the  head-skin  of  the  animal  served  as  a  cap  (Fig.  178),  while 
the  skins  of  smaller  animals  were  worn  so  that  the  head  formed  the  front  of  the 
hat,  and  the  tail  hung  down  behind.  Many  men  wore  caps  made  of  the  skin  of 
the  animal  that  was  their  guardian  spirit.  Fig.  179  shows  a  head-band  made 
of  two  coyote-tails,  and  decorated  with  chicken-hawk  feathers.     Red  and  grcn 


1^ 


tl'         '''■^^^Zj^uii^" 


Kig.  176  iiISi)'    He.iiJ-bnnd  made  uf  Clutti. 


Vh-'l^'Mi).     Skill  C,,p. 


*\ 


\ 


'M 


Fig. 


fiMt).  H  .il-    Fig.    \^^    (liSsl-       Heacl-l.ana  made  of 
-**-  -  Coyolct.iili. 


ribbons  are  tied  to  the  back  feathers.     Tiic    front  of  the  band  is  daubed  with 
red  ochre. 

Hunters  and  warriors  wore  more  elaborate  liead-dresses.  Fig.  180  repre- 
sents a  hunter's  head-band.  It  is  made  of  covoie-skin  daubed  with  red  ochre. 
In  front  is  a  cross-piece  of  horsehair,  buck^'-m  fringe,  and  eagle-down.  The 
buckskin  fringe  is  daubed  with  red  ;  and  the  body  of  the  horsehair  is  dyed  yellow 
in  a  decoction  of  lichens,  while  the  tips  are  dyed  red.  The  feathers  on  top  of 
the  band   represent  deer's  ears.     On   the   right-hand  side  are  attached  hawk- 


214 


TEIT,   THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


feathers  and  eagle-down  ;  on  the  left  side,  an  eagle-feather  with  tip  dyed 
red,  and  eagle-down.  Warriors  used  buckskin  bands  painted  in  various  de- 
signs with  ochre.  Tail-feathers  and  down  of  the  bald-headed  eagle  were  at- 
tached to  these  (Fig.  i8i).  Sometimes  wing-feathers  were  used.  The  hunter's 
and  warrior's  head-band  often  had  a  long  streamer  attached,  which  was  also  worn 
tied  into  the  hair  (Fig.  182).  The  specimen  here  figured  is  made  of  buckskin 
daubed  with  red,  and  cut  in  the  form  of  a  snake.  Pairs  of  feathers  of  the  bald 
eagle  are  attached  to  it,  with  tips  dyed  black  in  imitation  of  feathers  of  the 
golden  eagle.     The  base  of  each  feather  is  surrounded  by  yellow  horsehair,  and 


Fig.  180  (iJJt»-     Hunter's  Heid-biind. 


Fig.  181  ( ,  JJb  .    Warn  ir  s  HcicI  bjnd. 


wound  with  red  wool.     At  the  upper  end  are  two  chicken-hawk  feathers  and 
eagle-down. 

Shamans  wear  high  head-bnnds,  the  upper  rim  of  which  is  .stiffened  by  means 
of  a  hoop.  In  Fig.  183  a  band  ol  this  kind  is  represented.  In  front  are  two  eagle- 
feathers  with  tips  painted  black.  To  the  base  of  each  is  attached  a  feather  of 
the  red-winged  flicker,  and  horsehair  dyed  yellow,  and  the  whole  is  wrapped  in 
red  wool.  Behind  are  two  tassels  of  yel'ow  horsehair  and  eagle-down,  wrapped 
in  red  wool.  Designs  in  red  are  painted  on  the  sides, —  on  one  side  a  star  ?.nd  a 
man  with  a  head-band  ;  on  the  other,  a  star  and  a  wolf  (see  Fig.  304).  The  wolf 
is  the  favorite  guardian  of  the  shaman.  Sometimes  four  ermine-skins  an;  attached 
to  head-bands  of  this  description.     They  are  also  made  of  beaver-skin 


TEIT,  THE   THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 


215 


The  dress  of  the  women  differed  little  from  that  of  the  men.  Buckskin 
shirts  were  worn  in  the  same  way,  but  were  generally  of  greater  length,  and  or- 
namented with  more  fringe,  especially  around  the  breast  and  back  of  the  shoulders  ; 
and  the  seams,  front,  and  edges  often  had  strings  of  dentalium  shells  sewed  into 
them.     The  body  of  the  shirt  shown  in  Fig.  184  is  made  of  two  doeskins.     Sleeves 


Fig.  183  <\\h*-     Shaman's  Ilcad-band. 


f^' 


■-^'**m 


Fin.  i8a  (iilH>.    Wairicr's  Hsir- 
ribbun. 


Fig.  184  (i^Sql-     Woman's  Huckskin  Shirt. 


and  fringe  are  made  of  a  third  doeskin.  The  neck  is  tied  over  each  shoulder 
with  a  skin  lacing.  Near  the  lower  edge  of  the  shirt  is  a  painted  zigzag  pattern, 
which  represents  a  seam.  The  pinked  edge  below  represents  arrow-heads.  The 
holes,  according  to  some  Indians,  represent  stars. 

Many  shirts  had  a  fringe  of  skin  attached  across  breast  and  back.  Den- 
talium shells,  beads,  and  trinkets  of  various  kinds,  were  attached  to  these.  Some 
shirts  had  two  or  three  rows  of  fringe  ;  and  many  were  highly  decorated  around 


pa 


•* 


d 


2l6 


TKIT,  THE  THOMPSON   INDIANS  OF   BRITISH  COLUMBIA. 


the  seams,  borders,  shoulders,  and  breast  with  dfntalium  shells,  dyed  porcupine- 
quills,  goose-feathers,  horsehair,  and,  more  recently,  with  colored  glass  beads  and 
with  thread.  The  cut  of  the  woman's  shirt  showed  a  great  deal  of  variation. 
Some  were  very  wide,  and  others  narrowed  considerably  below  the  waist.  They 
were  often  held  in  by  a  belt. 


Kig.  iSjilflV,).     Huckskin  IJodici'. 


Fig.  186  (jAlig)'     Huilice  maile  of  Sugcljrush-bark. 


Fig.    187  (iVflt.     Short 
Legging. 


IP 


Fig.  188  (ii3ii).     Woman's  Head-band. 


A  long  piece  of  buckskin,  the  lower  part  cut  into  a  fringe,  encircled  the 
body,  forming  a  kind  of  bodice  (Fig.  185).  Many  of  these  reached  up  to 
the  breasts.  Sagebrush-bark  of  the  same  shape,  the  loose  ends  reaching  to  the 
knee,  was  sometimes  substituted  (Fig.  186).  The  Lower  Thompsons  used 
cedar-bark  instead.  Sometimes  the  Upper  Thompsons  wore  aprons  made  of 
horsehair,  either  white  or  white  and  black. 

The  women  wore  long  leggings  and  moccasins,  the  same  as  the  men,  but 
many  wore  short  leggings  (Fig.  187).     These  were  sometimes  ornamented  along 


TEIT,  THE  THOMPSON   INDIANS  OF  BRI IISH   COLUMBIA. 


217 


the  sides.  They  wore  either  broad  head-bands  or  caps.  Fig.  188  shows  a  head- 
band of  deerskin,  pinked  along  the  upper  edge,  and  painted  with  red  designs. 
It  is  set  with  rosettes  of  deerskin,  which  are  painted  red  in  the  centre.  Some 
forms  of  women's  caps  made  of  deerskin  are  shown  in  Figs.  1 89-191. 


r~ 

CO 

:o 


l! 


Fig.  189  (, 11,1.     Woman's  Clp. 


Fig.  i9o(|S}r>>     WomanVs  Cap. 


Fi^;.  lyl  liiSio'-     Woman's  Cap. 


Fig.  igali^So).     Maiden's  Hrccch.cloth. 


Many  of  the  poorer  people  had  to  be  content  with  only  the  breech-cloth, 
moccasins,  and  a  deer  or  dog  skin  blanket  to  cover  the  body. 

Maidens  wore  a  breech-cloth  like  the  men,  but  of  a  tighter  fit  and  of  thicker 
buckskin  (Fig.  192).  The  specimen  here  figured  is  of  buckskin,  and  sewed  with 
bark  thread.  Th  lower  end  of  the  sides  and  the  waist  can  be  let  out  or  drawn 
up.  Some  girls  wore  a  small  narrow  breech-cloth  underneath,  made  of  softened 
sagebrush-bark,  so  as  to  prevent  any  chafing.      It  was  renewed  from  time  to 


?a 


c^ 


CO 


2l8 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


Fig.  iQjdiS^).     Mniden's  Head-band. 


time.  Tliey  always  laced  their  robes  tight  in  front  with  bucltskin  strings,  so 
that  the  breasts  were  not  visible.  They  wore  their  hair  plaited  in  four 
„     -    ■-  —   .  .  braids.     They  wore  hair  ornaments 

-^Wirr-'wj''    -.    ^*"W/**l^-<j*;*.;«a, .  and    necklaces    (see   p.    223),   and 

generally  wore  a  buckskin  cap  or 
head-band,  which  was  either  embroi- 
dered or  ornamented  with  perpen- 
dicular rows  of  dentalia.  Some  of 
the  head-bands  were  high  in  front, 
narrowed  towards  the  back,  and 
were  ornamented  with  alternate 
strings  of  beads  and  dentalia  run- 
ning up  and  down,  both  ends  of 
which  were  fastened  to  the  head- 
band. Fig.  193  shows  a  young 
woman's  head-band  made  of  buck- 
skin, painted  red  with  designs  rep- 
resenting lodges  in  the  lower  part, 
and  stars  in  the  upper  part.  It  is  set  with  a  string  of  dentalia,  glass  and  bone 
beads. 

The  poorer  class  of  the  Upper  Thompsons  wore  in  the  winter-time  robes  of 
deer,  dog,  marmot,  and  buffalo  skin,  with  the  hair  on.  In  deerskin  robes  parallel 
stripes  running  the  full  length  of  the  robe  (perpendicular  in  some,  horizontal  in 
others)  were  made  by  cutting,  scraping,  or  burning  the  hair  (Plate  XVIII, 
Fig.  I). 

One  kind  of  deerskin  robe  consisted  of  three  large  dressed  buckskins  with 
the  hair  on,  and  sewed  together  side  by  side,  with  the  heads  all  in  the  same 
direction.  The  hair  was  scraped  off  the  heads,  which  were  then  daubed  with  red 
ochre.  The  hair  was  also  scraped  off  the  tail-ends  of  the  skins  for  the  distance 
of  a  foot  or  more,  and  this  part  of  the  skin  thoroughly  softened.  Stripes  were 
then  scraped  clean  of  hair  lengthwise  in  the  intervening  or  hairy  part  of  the  robe, 
which,  when  all  was  completed,  left  alternate  stripes  of  hair  and  bare  skin,  each 
about  a  couple  of  inches  in  width,  giving  it  a  very  picturesque  appearance.  It 
was  worn  inverted,  with  the  heads  down  and  tails  up,  the  softened  part  of  the 
robe  being  intended  for  the  neck  and  shoulders.  Robes  of  all  kinds,  which  were 
tanned  with  the  hair  on,  were  generally  worn  with  the  hair  side  out. 

They  also  wore  cloaks  and  robes  of  sagebrush  and  willow  bark,  and  in  Nicola 
Valley  of  bulrushes,  woven  in  the  manner  described  on  p.  190.  The  richer  class 
wore  robes  and  cloaks  of  beaver,  coyote,  lynx,  wolf,  and  bear  skins,  etc.,  with 
the  hair  on,  and  worn  with  the  fur  side  out.  Robes  of  woven  marmot,  hare,  and 
the  skins  of  other  small  animals,  were  worn  by  all  classes.  The  style  of  weaving 
these  has  been  described  on  p.  190. 


TEIT,  THE  THOMPSON   INDIANS   OF  BRITISH  COLUMBIA. 


219 


Marmot  robes  were  generally  made  of  ten  or  twelve  skins  sewed  together, 
with  or  without  the  tails  left  on.  All  the  seams  between  the  skins  were  trimmed 
with  buckskin  fringe,  and  the  edge  around  the  robe  was  often  treated  in  the 
same  manner.  Some  of  the  buffalo  robes  were  dressed  soft  and  white,  the  hair 
being  scraped  off  altogether,  and  one  side  of  the  robe  painted  with  pictures. 
Others  were  painted  on  the  flesh  side,  while  the  hair  side  was  worn  next 
the  body.  Beaver  robes  were  made  of  from  four  to  eight  skins  sewed  together. 
They  were  often  dressed  quite  white  on  the  inside,  and  painted  with  animal  or 
geometrical  designs  in  red.  In  such  cases  they  were  worn  with  the  hair  side  in, 
otherwise  they  were  always  worn  with  the  hair  side  out.  Many  men  wore  light 
robes  of  finely  dressed  buck  or  doe  skin,  without  hair,  painted  on  one  side  with 
pictures  (see  Fig.  301).  These  robes  were  often  made  of  only  one  skin  or  two 
skins  sewed  togetner,  and  were  worn  hanging  over  the  left  shoulder,  the  right 


P 

s 


Fig.  i()4  (il8i).    Poncho  made  of  Sagebrush-bark. 

arm  and  shoulder  being  left  naked.     Larger  ones  were  worn  over  both  shoulders, 
tied  at  the  breast,  and  covered  the  whole  body  from  head  to  foot. 

Ponchos  were  made  of  different  skins,  chiefly  coyote  (Plate  XVIII,  Fig.  2), 
fox,  wolf,  etc.,  and  were  decorated  with  a  fringe  of  buckskin  and  feathers.  They 
were  generally  lined  with  buckskin.  Some  men  wore  the  whole  or  part  of  the 
skin  of  their  guardian  in  this  manner.  If  it  were  that  of  a  bird  or  small 
quadruped,  it  looked  more  like  a  necklace  than  a  poncho,  and  in  fact  was  often 
called  a  necklace.  The  head  of  the  animal  was  always  in  front,  and  the  tail 
behind  ;  and  if  the  skin  were  that  of  a  large  bird,  a  wing  lay  on  each  shoulder. 
Ponchos  and  cloaks  were  occasionally  made  of  Alcctoria  jubata  L.,  the  hairlike 
lichen  that  hangs  from  trees.  In  rainy  weather,  ponchos  and  cloaks  made  of 
sagebrush  or  willow  bark,  and  sometimes  others  made  of  cedar-bark,  which  were 


e!5 


!!: 


?3* 

i::: 


2  20 


TEIT,  THE   THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


often  painted  red  all  over  or  in  alternate  stripes,  were  used  (Fig.  194).  The 
poor  people  won;  these  exclusively.  More  recently  ponchos  of  Hudson  Bay 
red  or  blue  cloth  have  been  worn.  These  are  embroidered  with  beads,  and 
set  with  feathers  along  the  edges.  When  worn  as  robes,  the  skin  blankets 
were  fastened  at  the  breast  with  a  couple  of  buckskin  strings,  and  were  also 
often  gathered  in  around  the  waist  by  means  of  a  buckskin  string  or  belt. 
Blankets,  such  as  those  of  beaver  or  buffalo  skin,  when  old  .Ind  the  hair  was 
mostly  worn  off,  were  cut  up  and  made  into  moccasins. 

Clutiiinu  of  the  Lower  Tiiomtsons  and  Ui'I'Er  Fraser  Band. — The 
Lower  Thompsons  did  not  wear  any  buckskin  shirts.  They  used  robes  only. 
Most  of  these  were  woven  of  mountain-goat  wool.  They  often  had  fringe 
round  the  edges.  Patterns  were  woven  in  black,  yellow,  and  red.  Robes 
made  of  skins  of  deer,  mountain-goat,  and  marmot,  tanned  with  the  hair  on,  were 
also  in  common  use.  Woven  rabbit-skin  blankets  were  rarely  used  ;  neither 
did  they  wear  painted  robes  of  dressed  deerskin.  Ponchos  woven  of  mountain- 
goat  wool  or  cut  out  of  skins  were  worn.  Poor  people  used  robes,  ponchos,  and 
aprons  made  of  cedar-bark,  which  was  sometimes  dyed  red.  Wealthier  people 
used  the  same  kind  of  breech-cloths  as  those  of  the  Upper  Thompsons.  Many 
old  men  wore  skin  aprons  instead.  Caps  made  of  elkskin  or  deerskin  were  worn, 
but  head-bands  were  much  more  common.  Those  of  the  women  were  of  buck- 
skin, and  were  generally  ornamented  with  rows  of  dentalia  sewed  on  perpendic- 
ularly. The  men's  head-bands  were  usually  of  marten  and  other  animals'  skins, 
or  of  entire  bird-skins,  such  as  those  of  the  loon,  the  pelican,  the  hawk,  etc.,  the 
heads  and  beaks  of  which  were  worn  on  the  brow.  Feather  ht;ad-dresses  proper 
were  not  much  used. 

In  summer  and  in  rainy  weather  the  Lower  Thompsons  went  barefoot.  In 
winter  the  same  kinds  of  moccasins  were  used  as  are  found  among  the  upper  divis- 
ion of  the  tribe.  Poor  people  made  shoes  of  dog-salmon  skin.  Pieces  of  soft- 
ened bear  or  goat  skin  with  the  fur  left  on  were  worn  inside  of  the  moccasins  in 
place  of  stockings. 

The  principal  dress  of  the  Upper  Fraser  band  consisted  of  robes  made  of 
dogskins  sewed  together,  and  of  cloaks  of  plaited  dry  willow-bark.  The  better 
class  among  them  wore  marmot,  goat,  and  deer  skin  robes.  Dress(  d  skin  was 
rather  rare  among  both  these  divisions  of  the  tribe,  and  garments  sucii  as  shirts 
and  coats  were  seldom  worn. 

Modern  Clothing.  —  Intercourse  w  th  the  Hudson  Bay  Company  affected 
the  dress  of  the  tribe,  especially  of  the  upper  division.  Skins,  etc.,  were  often 
exchanged  for  Hudson  Bay  pantaloons  and  coats,  colored  handkerchiefs  and 
sashes,  red  blankets,  red  or  blue  cloth,  colored  ribbons,  beads,  etc.,  so  tliat  in 
1858  all  these  articles  were  in  common  use  among  the  tribe.  Tlie  rod  cloth  was 
made  into  leggings,  tobacco-pouches,  etc.,  wiuch  were  usually  highly  ornamented 
with  colored  beads  and  silk  ribbons.     Beads   were  very  largely   used  for   the 


TEIT,  THE  THOMPSON    INDIANS   OF   BRII'ISH   COLUMBIA. 


331 


ornamentation  of  buckskin  moccasins,  shirts,  and  all  kinds  of  clothing,  besides 
many  other  articles.  Long  cloth  leggings  with  a  wide  stiff  fringe  on  the  outside 
of  each  leg,  and  short  beaded  leggings  reaching  to  the  knee,  were  introduced. 
Woollen  blankets  largely  took  the  place  of  skin  robes  ;  and  large  red  sashes, 
blankets,  cloth,  ribbons,  and  beads  of  many  colors,  gave  unwonted  gaiidiness  to 
their  costume.  But  these,  in  turn,  have  gone  out  of  use,  so  that  now  the  Indian 
dress  differs  very  little  from  that  of  the  whites,  except  that  some  of  the  old  people 
have  a  different  method  of  wearing  it. 

Blankets  are  still  often  used  by  the  older  people  in  the  winter-time,  but 
always  over  their  other  clothes.  By  the  men  they  are  often  made  into  shirts, 
pantaloons,  and  leggings;  and  buckskin  shirts  and  pantaloons  are  worn  occasion- 
ally. Moccasins  are  the  general  footwear  of  both  men  and  women,  especially 
among  the  Upper  Thompsons,  who  live  in  a  dry  climate.  They  never  go  bare- 
foot. Square  pieces  of  blanket  are  generally  worn  inside  of  the  moccasins. 
Buckskin  coats  and  vests  are  sometimes  worn  by  the  men  of  the  Spences  Bridge 
and  Nicola  bands,  and  are  often  richly  embroidered  with  silk  thread.  The  skin 
robes  and  long  leggings  of  former  days  have  gone  almost  out  of  use.  Woollen 
blankets,  generally  of  gaudy  colors,  are  used  altogether  for  the  bed.  Buckskin 
and  blanket  leggings  reaching  to  the  knee  are  sometimes  used.  When  hunting, 
or  travelling  any  distance,  the  men  always  wear  moccasins,  and  tie  garters  around 
the  legs  below  the  knee,  and  around  the  ankles.  This  keeps  the  legs  of  the 
trousers  close  and  tight,  and  is  said  to  assist  considerably  in  walking.  Fur  caps, 
generally  of  fox,  lynx,  or  beaver  skin,  are  sometimes  worn  in  the  winter-time  ; 
but  many  of  the  older  men  wear  only  handkerchiefs  on  their  heads,  both  summer 
and  winter.  Buckskin  gloves  are  very  commonly  used  in  summer  and  winter  by 
both  sexes,  and  buckskin  mittens  in  the  winter. 

The  young  men  of  the  Upper  Thompsons,  especially  those  of  the  Spences 
Bridgt  and  Nicola  bands,  affect  the  cowboy  style  of  dress.  Cowboy  hats  are  the 
common  headwear,  and  the  horses  are  saddled  and  bridled  in  cowboy  fashion. 
Most  of  the  clothes  of  the  men  are  bought  ready-made  from  the  neighbor- 
ing trading-stores ;  and  the  colored  dress-stuffs  and  calicoes  of  the  women, 
which  they  make,  after  the  style  of  the  whites,  into  skirts,  jackets,  gowns,  and 
dresses,  are  also  bought  there.  Many  of  the  women  are  very  expert  with  their 
needle  and  in  cutting  clothing. 

Almost  the  only  head-dress  worn  by  the  women  is  a  silk  handkerchief,  gen- 
erally of  gaudy  colors.  Moccasins  are  almost  as  much  worn  by  them  as  by  the 
men.  In  cold  weather,  or  when  there  is  much  snow  on  the  ground,  some  of  the 
old  women  roil  pieces  of  buckskin  or  of  blanket  around  tlie  leg,  and  tie  them. 

Decoration  of  Clothing.  —  In  describing  the  styles  of  clothing  I  have  inci- 
dentally stated  that  buckskin  fringe,  designs  painted  in  red,  pinking,  and  perfora. 
tions,  were  used  for  the  purpose  of  decorating  clothing.  Fringe  was  placed 
particularly   on    seams.     It  was   often   decorated   with   glass   and   shell  beads 


HE 

P 

e5 


Cf2 


C3» 

n 


332 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA, 


beads 


strung  on  some  of  the  strips  of  skin.  The  arrangement  of  these  beads  will  be 
more  fully  described  in  Chapter  XIV.  Copper  tubes  were  used  for  the  same  pur- 
pose. The'-.e  were  about  six  inches  long  and  half  an  inch  in  diameter.  They 
were  often  worn  attached  to  the  belt,  generally  four  on  each  side.  Strings  of 
glass  beads,  dentalia,  disk-shaped  horn,  bone,  or  shell  beads,  were  sewed  on  to 
clothing.  Formerly  elk-teeth  were  used  for  the  same  purpose.  Feathers  were 
also  frequently  used  for  purposes  of  decoration.  These  were  often  wrapped  in  a 
brush-like  bunch  of  short  horsehair  dyed  yellow,  and  in  eagle-down,  and  tied  with 
red  wool.  Ribbons  were  often  attached  to  the  tips  of  the  feathers.  Porcupine 
and  other  quills  were  sewed  on  to  bands  of  skin,  and  these  stitched  on  to  cloth- 
ing for  purposes  of  decoration.  Sometimes  the  quills  were  stitched  directly  on  to 
the  clothing.  Later  on,  beads  and  silk  were  substituted  for  these.  With  the 
introduction  of  silk  the  old  designs  seem  to  have  disappeared,  and  imitations  of 
designs  of  the  whites  have  taken  their  place. 

Personal  Adornment. — Both  men  and  women  wore  ear-ornaments,  which 
consisted  of  strings  of  bark  or  skin  passed  through  holes 
in  the  ear,  from  which  hung  dentalium  shells.  Later  on, 
colored  beads,  and  brass,  copper,  and  silver  buttons,  were 
used  with  the  shells.  Fig.  195  shows  an  ear-ornament  from 
Nicola  Valley.  It  consists  of  dentalia,  glass,  and  bone 
At  the  lower  end  are  small  tassels  of  red  wool. 
Formerly  scalps  of  the  red-headed  woodpecker 
were  used  as  tassels.  Fig.  196  shows  a  longer 
form  of  a  woman's  ear-ornament.  More  re- 
cently the  Indians  have  cut  ear-ornaments  of 
varying  shapes  and  sizes  from  sheet-copper  or 
from  copper  kettles  bought  from  the  Hudson 
Bay  Company.  Often  as  many  as  four  pen- 
dants were  worn  in  each  ear.  The  holes  for 
these  were  made  along  the  helix  of  each  ear. 
The  Lower  Thompsons  sometimes  used  ear- 
ornaments  of  abelone  shell.  Nose-ornaments 
were  used  by  women  only.  These  generally 
consisted  of  one  or  more  dentalium  shells 
(Fig.  197)  or  apiece  of  bone  (Fig.  198)  passed 
through  the  septum  of  the  nose  a  sufficient 
distance  to  allow  the  ends  to  project  beyond  the  nostrils 
on  either  side.  Copper  and  slate  were  also  used.  Some 
were  crescent-shaped,  but  the  great  majority  of  them  were 
straight.  Scalps  of  red-headed  woodpeckers  were  inserted 
in  one  or  both  ends.  The  conical  hole  in  the  end  of  the 
one  shown  in  Fig.  198  was  used  for  this  purpose.     Nose-  "«««*. 


Fig-  '95  («Jll)- 
Ear'Ornament. 


Fig.  196  (dli).    Woman's  Ear-orna- 


TF.ir,    THE   THOMPSON    INDIANS  OK    URITISH   COLUMBIA. 


aj3 


rinj{s  were  not  used  by  the  tribe,  although  they  are  said  to  have  been  worn  by 
both  men  and  women  of  the  southern  Lillooet.  Labrets,  or  lip-ornami'nts,  were 
also  iml<nown. 

Necklaces  were  composed  chiefly  of  shells,  claws,  seeds  of  cactus  and  EUe- 
a^HHi  argentea  I'ursh.,  or  small.  Hat,  circular  horn  or  bone  beads  strung  on  a 
buckskin  or  bark  thong,  Sometimes  several  of  these  necklaces  were  worn  to- 
gether, covering  the  chest  from  the  neck  aimost  to  the  waist,  and  by  men  and 
women  alike.  Girls  and  young  women  used  the  cactus-flowers,  which  they 
threaded  on  bark.  Necklaces  for  men  were  also  made  of  animal  skin  twisted. 
These  often  had  pendant  eagle-feathers  attached  a  few  inches  apart,  on  both 
front  and  back.  Others  had  only  four  feathers,  two  of  which  hung  over  the  left 
breast,  and  two  over  the  right  breast.  Later,  necklaces  were  composed  almost 
entirely  of  large  and  small  colored  beads  obtained  from  the  Hudson  Bay  Com- 
pany or  from  the  Okanagon.  Others  were  made  of  shell  beads  and  dentalia  (Fig. 
199).     Sometimes  pieces  of  sheet-copper  about  three  inches  square  were  attached 


Fig.  199  (iHi).     Necklace  made  of  Heads  and  Dentalia. 


Fig.  looif^fcJ.     Headed  Necltlace. 


to  necklaces.  Still  other  necklaces  fit  close  to  the  throat,  and  consist  of  buckskin 
ornamented  with  bead-work  (Fig.  200).  T!ie  specimen  here  shown  is  scented 
with  castoria.  Some  of  these  tight-fitting  necklaces  are  made  of  strings  of  but- 
tons and  beads.  A  necklace  in  common  use  was  made  of  the  claws  of  the  grisly 
bear.  These  were  worn  by  such  shamans  only  as  laid  claim  to  the  grisly  bear  as 
their  guardian  spirit,  or  by  hunters  who  had  killed  this  animal,  and  who  thus  made 
known  their  bravery. 

In  later  days,  bracelets  and  anklets  were  worn, — the  former  by  men  and 
women,  the  latter  by  women  only.  They  were  of  brass  or  copper,  round  and 
thin.  The  ends  met  around  the  wrists  and  ankles.  Women  wore  from  two  to 
four  on  each  arm  and  one  or  two  anklets  on  each  foot.  The  men  wore  only  one 
bracelet  on  each  arm.  These  rings  were  obtained  from  the  Hudson  Bay  Company 
or  from  other  Indian  tribes.  Finger-rings  came  into  use  with  the  advent  of  the 
Hudson  Bay  Company,  The  ordinary  finger  and  ear  rings,  so  common  among 
the  whites,  are  very  little  used  by  either  the  men  or  the  women. 


»a3 


is: 


C3» 
—  "I 


224  TEIT,  THE    THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


Special  attention  was  paid  to  the  hair-dress.  The  hair  was  allowed  to  grow, 
and  was  cut  only  as  a  sign  of  mourning.  The  Upper  Thompsons  greased  their 
hair  with  the  best  fat  from  the  deer's  back,  while  tiie  Lower  Thompsons  used 
salmon-oil.  Balsam-fir,  the  leaves  of  a  broad-leaved  plant  from  Okanagon,  and  a 
sweet-grass  from  Thompson  River,  were  boiled  separately,  mixed  with  deer's 
grease,  and  used  for  perfuming  the  hair.  Hunters,  before  their  departure, 
anointed  their  hair  with  a  decoction  of  deer's  brain  and  a  certain  plant.  All, 
except  the  very  old,  took  a  daily  morning  baih  in  some  pond  or  stream  before 
dressmg  their  hair  and  painting  themselves.  The  women  combed  the  hair  of 
their  husbands.  Combs  were  made  of  wood  split  into  thin  strips  and  glued 
together,  as  show;i  in  Figs.  201,  202,  and  203,  which  represent  the  most  common 
forms  in  use  (see  also  Fig.  285). 


Figs,  aoi  (..  J5,l.  JU2  (iJI,),  J03  (,lj,l.    Combs.    },  J,  anil  J  n.n.  size  respectively 


Many  styles  of  dressing  the  hair  were  common  among  the  Upper  Thompson 
men.  The  hair  which  falls  naturally  around  and  in  front  of  the  ears  was  done 
up  in  two  braids,  one  on  ea.h  side  of  the  head.  These  were  brought  across  each 
other  over  the  brow,  and  tied  together  in  three  places.  The  loose  ends  of  the 
braids  protruded  beyond  each  temple.  The  back  hair  was  allowed  to  hang  loose, 
or  was  tied  at  the  hack  of  the  neck  with  a  string  ( Fig.  204). 

Another  style  was  .is  follows  :  The  front  hair  was  plaited  in  two  braids,  one 
on  each  side  of  the  head.  The  back  hair  wa-.  al?o  put  up  in  a  braid.  The' side 
braids  were  brought  around  to  the  back  of  ±1  neck,  where  they  were  crossed  and 
tied.  The  ba.:k  braid  was  turned  u^  over  the  intersection  of  the  other  two.  which 
were  also  turned  up,  and  all  chree  tied  together,  ends  up.  Often  a  comb  was  put 
into  the  knot. 

In  another  style  the  front  hair  was  done  up  in  two  braids,  which  hung  down 
alongsiiie  the  ears,  one  on  each  side  of  the  head.     Occasionally  only  one  side  of 


\1 


TEIT,  THE   THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


225 


the  front  hair  was  put  up  in  a  braid,  while  the  hair  on  the  opposite  side  hunp  loose, 
or  was  tied  with  a  string.  In  this  style  the  back  hair  was  tied  with  a  string,  or 
hung  loose  or  in  two  braids. 

Still  others  cut  the  front  hair  a  little  above  the  eyebrows,  or  only  that  part 
between  the  eyes  above  the  nose,  straight  across  from  temple  to  temple.  The  rest 
of  the  hair  was  drawn  back  and  tied  behind  the  neck,  or  was  allowed  to  hang 
loose.  Some  parted  the  hair  down  the  centre  of  the  head,  and  gathered  it  back 
and  tied  it  behind  the  neck.     Sometimes  the  hair  hung  loose  all  round.     Others 


Fig,  104.     Hair-drcfts  nf  Man. 


Fig.  aos.     Hair-dress  of  Woman. 


tied  the  front  hair  up  in  a  knot  on  the  top  of  the  head  or  immediately  above  the 
brow.     The  back  hair  was  also  tied  in  a  knot,  or  was  left  loose,  or  was  tied  with 

a  string. 

Among  women  the  almost  universal  method  of  doing  up  the  hair  was  to 
divide  it  equally  into  two  braids,  one  on  each  side  of  the  head.  The  braids  hung 
down  behind,  and  their  ends  were  usually  tied  together  at  the  back.  A  few  wore 
their  hair  loose  or  tied  behind  with  a  string.  Young  women  wore  their  two 
braids  folded  up  on  each  side  (Fig.  205).  Others  braided  the  hair  on  each  side 
in  two  braids,  those  of  each  side  being  tied  together  at  their  ends. 

Warriors  tied  the  front  hair  on  one  side  in  a  knot,  while  the  opposite  side 
was  left  loose  or  braided  into  a  queue  (Fig.  206).  This  style  was  employed 
on  the  war-path,  as  well  as  under  ordinary  circumstances.  The  top-knot  of 
warriors  was  frequently  decorated  with  from  one  to  four  large  tail-feathers  of 
the  eagle  or  hawk,  or  with  a  bunch  of  smuU  feathers,  and  daubed  with  red  ochre. 

Warriors  used  also  the  following  styles  of  hair-dress,  which  were  often 
decorated  with  feathers  of  the  hawk  and  eagle.     The  hair  on  the  top  of  the  head 


r!5 

^ 

C5» 

226 


TEIT,  THE   THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


was  gathered  together  and  braided  upward  for  a  few  inches,  the  ends  hanging 
down  like  a  mop.  The  braid  was  generally  daubed  with  white  clay  to  make  it 
stiff  (Fig.  207).  In  some  cases  the  hair  on  top  of  the  head  was  made  into  two 
short  braids,  one  on  each  side,  which  were  crossed  at  right  angles  and  tied.  These 
were  also  stiffened  with  clay,  and  looked  like  the  cross-feathers  in  front  of  a 
shaman's  head-band  (see  Fig.  183).  In  another  style  the  front  hair  was  made 
into  two  short  braids,  one  on  each  side  above  the  brow.  These  were  stiffened 
with  clay,  and  looked  like  two  horns  ;  or  the  frjnt  hair  was  made  into  one  braid 
of  medium  length  just  above  the  brow,  stiffened  with  clay,  and  made  to  lean 
forward,  upward,  or  to  either  side,  like  a  large  horn  ;  or  part  of  the  front  hair  was 
made  into  a  short  braid  just  above  the  brow,  and  was  painted  a  fiery  red.  It 
protruded  in  front,  or  hung  down  over  the  brow  nearly  to  the  nose. 


Fig.  206. 


Figs.  206,  207.     Styles  of  Hair-dress  o*  Warriors. 


Fig.  207. 


Children  of  both  sexes,  up  to  the  age  of  puberty,  usually  wore  their  hair 
loose.  Girls,  when  ;jerforming  the  puberty  riles,  had  their  whole  hair  done  up 
in  two  knots,  one  behind  each  ear  (Fig.  208).  Hoys,  during  these  rites,  had  their 
whole  hair  done  up  in  a  knot  at  the  back  of  the  head  (Fig.  209). 

Widows  and  widowers,  or  other  mourners,  iiad  their  hair  cut  straight  across 
the  shoulders  or  the  back  of  the  neck. 

The  loose  hair  and  the  ends  of  braids  of  both  men  and  women  were  generally 
tied  with  a  narrow  strip  of  animal's  skin  (often  that  of  the  person's  guardian)  from 
three  to  four  feet  long.     Animals'  tails,  especially  those  of  the  otter  and  panther. 


TEIT,    THK    IHOMPSON    INDIANS   OK   BRII'ISH    COLUMBIA. 


227 


were  also  used  ;  and  some  shamans  used  rattlesnake,  bow-snake,  and  garter-snake 
skins. 

Hair-ribbons  were  very  generally  used  by  both  sexes.  One  form  of  these  has 
been  incidentally  mentioned  in  the  (]escrii)tion  of  liead-dresscs  ( l<"ig.  1.S2).  Others 
consisted  of  pieces  of  buckskin   with    numerous   strings.       I'hey  were  fastened 


Fig.  209. 


Fig.  io8.  Fins.  20P    2'^.     Styles  of  H.-iir-drcs.s. 

to  the  head,  the  strings  being  allowed  to  hang  down  iti  close  proximit)-  to  tin; 
ears  or  at  the  back  of  the  heatl.  They  were  eir.broidtTcd  with  porcupinc(|uills. 
hastened  to  them  were  dentalium  shells,  pieces  of  bone,  claws,  feathers,  etc.  ;  and 
recently,  either  in  addition  to  or  instead  of  lliese,  colort'.l  glass  beads,  metal 
buttons,  and  colored  ribbons  have  been  used,  while  red  or  blue  cloth  lias  often 
taken  the  place  of  the  buckskin.  In  many  cases,  however,  tliese  ornaiuents  were 
strings  of  shells  or  beads  fastened  to  the  hair  with  bark 
twine,  and  were  often  passed  tiirough  or  fastened  to  tiie 
plaits  of  the  hair,  so  that  each  braid  was  ornamented 
from  top  to  bottom  with  shells,  beads,  etc. 

A  hair-ornament  worn  by  men  only  was  a  strip  of 
buckskin  about  two  inches  wide,  and  from  two  to  foiu' 
feet  long,  to  which  were  loosely  fastened  pairs  of  featii- 
ers  of  the  eagle  or  hawk  every  few  inclies  from  top  to 
bottom.  This  string  of  [)endant  feathers  was  fastened 
to  the  hair  at  the  crown  of  the  head,  or  attached  to  the 
back  of  the  war  head-band.  Another  ornament  was  made 
of  narrow  strips  of  otter-skin  plaited  in  a  braid  from  two 
to  four  feet  long.  Into  this  braid  were  fastened,  one 
below  the  other  from  top  to  bottom,  eagle  or  hawk 
feathers,  which  stuck  out  at  right  angles  to  the  l)raid. 
This  ornament  was  particularly  worn  by  warriofs. 

The  beard  was  pulled  out  with  tweezer",  ma'.ie   ot   two  pieces  of  horn  tied 
together  at  one  end,  or  of  a  single  piece  of  horn  or  wood  (  big.  210).     A  similar 


Fig.  110  (,||?ol  l,i|g).     Tweeiers. 
)  11.11.  size. 


M 


t 

-  *: 

'  CI 


228 


TEIT,  THE   THOMPSON    INDIANS   OF   BRITISH    COLUMBIA. 


instrument  of  copper  or  other  metal,  bent  to  meet  at  the  ends,  is  still  used.  Some 
of  the  women  used  to  pull  out  part  of  their  eyt'brows  to  make  them  narrower,  as 
narrow  eyebrows  were  considered  a  mark  of  beauty.  The  parting  of  the  hair  was 
frequently  painted  red. 

Red  ochre  or  other  red  earths,  the  best  of  which  were  obtained  from  the 
Okanagon,  were  used  for  painting  face  and  body.  Powdered  micaceous  hematite 
or  specular  iron  obtained  in  the  Spences  Bridge  region,  charcoal,  yellow  ochre, 
and  white  clay  or  powder,  were  also  used.  The  paints  were  rubbed  on  either  dry 
or  after  the  face  had  been  greased.  Some  modes  of  painting  were  peculiar  to  the 
warrior  and  the  shaman,  or  were  used  in  ceremonials.  Others  were  for  personal 
adornment,  and  were  used  more  by  the  women  than  by  the  men.  The  painting 
was  done  with  the  finger  or  with  sticks  of  different  sizes.  Young  women  had 
a  red  dot  painted  on  each  cheek,  or  they  extended  these  dots  over  temples  and 
eyebrows  (Mg.  205).  Elderly  women  painted  the  whole  face  red  up  to  the  eyes. 
Men  painted  their  faces  according  to  their  dreams.  Large  spots  of  red  were  put 
on  each  cheek,  also  a  streak  along  each  eyebrow.  Sometimes  the  face  was 
covered  with  wet  red  paint  ;  and  stripes,  across  or  up  and  down,  were  scratched 
into  it  with  the  lower  jaw  or  teeth  of  the  deer.  Sometimes  the  right  or  left  side 
of  the  face  was  painted  red.  One  of  these  dream  designs  is  shown  in  Fig.  207. 
Painting  is  now  seldom  used  except  by  shamans  or  women.    (See  also  Pig.  291.) 

Tattooing  was  confined  mostly  to  the  women,  and  was  rarely  used  by  the 
Upper  Thompson.s.     The  women  of  the  Lower  Thompsons   had  often  a  few 


<^ 

"■ — 

— 

•_- - 

' 

/vw\ 


y^. 

^v^ 

, 1 

r^ 

J 

Fig.  311.     Designs  of  Tattooing. 

Straight  lines  radiating  from  the  mouth  sideways  and  downward  over  the  chin, 
or  one  or  two  straight  lines  on  each  side  of  the  face,  from  the  bridge  of  the  nose 
toward  the  lobes  of  tlie  ears.  They  often  had  tattooings  on  the  back  of  the 
wrist.  A  few  of  these  designs  are  shown  in  Pig.  211.  Plvidently  the  custom  of 
tattooing  the  wrists  was  borrowed  from  the  Coast  tribes.'  Tattooing  was  done 
by  puncturing  the  skin  with  a  fine  needle  or  cactus-spike,  and  passing  a  fine 
thread  coated  with  powdered  charcoal  under  tiie  skin. 

A  substitute  for  soap  was  warm  water  mixed  with  birch-leaves,  and  alloweil 
to  stand  for  some  time,  ashes  of  poplar-wood,  urine,  or  a  particular  kind  of  white, 
soapy  clay  obtained  from  the  shores  of  certain  lakes.  The  skin,  when  rough, 
was  greased  with  fat  from  the  deer's  back,  and  by  the  Lower  Thompsons  with 
salmon-oil.  Ashes  of  young  shoots  of  J'seia/otsnga  Douglasii  Carr  or  of  Picea 
were  mixed  with  deer-fat  and  used  as  an  ointment. 


'  See  Report  o{  the  British  Association  for  the  Advancement  of  Science,  1890,  p.  590. 


TEIT,  THE   THOMPSON    INDIANS   OF    BRITISH    COLUMBIA. 


229 


It  is  of  interest  to  note,  in  connection  with  a  description  of  the  efforts  of  the 
Indians  to  adorn  their  bodies,  their  ideas  of  what  constitutes  personal  beauty.  I 
give  here  their  opinions  regarding  various  features. 


I  Pretty. 

Skin IL'ght,  smooth,  even  color. 

Stature ITall.  , 

Body 'Not  too  fleshy,  straight,  bare. 


Arms 

Hands  of  men 

Hands  of  women. . . 

Legs 

Feet  of  men 

Feet  of  women 

lireasts  of  women  . . 

Hair 

Face 

Cheeks 

Ryes 

Eyebrows 

Ears  . . 

Nose    . 

Mouth . 
l.ips  .. 
Chin  .  . 


I 


Long. 

Medium  size. 

Small. 

Medium  length. 

Medium  size. 

Small 

Full. 

Light,  long,  abundant. 

Bare,  sharp  hair-line. 

Red. 

Medium  size,  round. 

[Narrow. 

Medium  size. 

Medium  length. 

jStraight. 

I  Medium  size. 

[Medium  full. 


Fairly  Pretty.    | 

Red.  Dark. 

Medium.  ' 

Very  thin,  bony,IFat,  hairy, 
large  joints. 


Ugly. 


Small. 
Medium  size. 

Small. 
Medium  size. 


Small  mustache. 


Small. 
Aquiline. 


Thin. 


Very  short. 
Short  fingers. 
Large. 

Very  long,  very  short. 
'Toes  turned  out. 
Large, 
Small. 

Hairy,  particularly  forehead. 
'Fat. 

Very  large,  very  small. 
Very  heavy. 
Standing  off,  large. 
Very  long,  very  short. 
Concave,  flat. 
Very  small,  very  large. 

Receding. 


The  Lillooet  are  ridiculed  on  account  of  their  low  stature  and  tendency  to 
obesity,  while  the  Coast  tribes  of  the  delta  of  Fraser  River  are  stigmatized  as 
"  broadheads,"  or  "  flatheads,"  from  their  custom  of  deforming  their  heads  ;  "  con- 
cave noses  ";  and  "  barefeet,"  because  they  wear  no  moccasins. 


-"^ 


-•3 


5»* 


C3» 


V.  —  SUBSISTKNCi:. 


Vakiktiks  AM)  I'KKPAkATKPN  (.K  F.xM).  —  FonncHy  dc-cr,  salmon,  roots,  antl 
bcrnes  \v(;rc-  tlic  staple  food  of  tlu-  tribe.  Doer  was  more  important  to  the  upper 
division,  while  salmon  was  the  ])rincipai  food  of  the  lower  division.  In  those 
days  a  laroc;  portion  of  the  trilje  lived  in  the  mountains  diirin-,^  the  greater  part  of 
tile  year,  movini^  about  from  one  root-digging  or  deer-hunting  ground  to  another, 
according  to  tiie  harvest-time  of  certain  roots  and  b(;rries,  or  as  the  deer  changed 
their  feeding-grounds  during  the  seasons.  They  sometimes  set  fire  to  the  woods 
m  ord(;r  to  secure  a  greater  abun. lance  of  roots  on  the  burnt  hillside.  The  men 
engaged  in  hunting  and  trapping,  wiiile  the  womt  n  attended  to  the  gathering 
and  preparation  of  roots,  b<  rries,  and  other  food.  Only  when  winter  set  in  did 
they  return  to  their  winter  houses. 

According  to  current  tradition,  a  long  time  ago  (probably  last  century)  deer 
were  very  numerous  along  Thompson  River,  but  were  scarce  again  during  the 
lifetime  of  the  j^randfathers  and  falhcM's  of  the  old  men  now  living.  Arthat 
time  the  deer  was  supplanted  by  the  elk,  mountain-sheep,  and  mountain-goals, 
the  first  two  of  which  were  very  abundant.  The  elk,  for  unknown  reasons,  grad- 
ually Ijecame  fewer  in  numbers,  the  last  of  them  disappearing  about  fifty  years 
a^c).  Old,  parti)'  decayed  elk-antlers  are  sometimes  found  scattered  around  in 
some  ijarts  of  the  higher  mountains  and  plateaus  in  the  neighborhood  of  Thomp- 
son and  Nicola  Rivers,  proving  that  elk  must  at  one  time  have  been  compara- 
tively numerous.  Mountain  sheep  and  goats  have  also  become  more  and  more 
scarce,  until  now  they  are  found  in  only  a  few  spots  in  the  hunting-grounds  of 
the  .Spences  IJridge  b.ind.  On  the  other  hand,  during  the  last  sixty  years,  as 
these  other  animals  have  disappeared,  deer  have  become  much  more  numerous. 
At  the  present  day  deer  are  not  as  numerous  as  they  were  ten  or  twenty  years 
ago. 

I  he  meat  of  deer,  elk,  mountain-sheep,  mountain-goat,  marmot  or  ground- 
hog, bear,  beaver,  porcupine,  hare  or  rabbit,  squirrel,  grouse,  ducks  of'certain 
varieties,  geese,  cranes,  and  robins,  was  eaten.  These  animals  were  all  shot  or 
snared  in  abundance.  Moose,  buffalo,  antelope,  and  caribou  do  not  occur  in  the 
habitat  of  the  Thompson  Indians,  but  their  dried  meat  was  obtained  by  trade. 
The  Indians  also  ate  lynx  and  cojoie  meat. 

The  Lower  Thompsons  hunted  principally  mountain-goat,  black  bear,  and 
marmot.  They  also  ate  rock-rabbit,  which  was  not  used  as  food  bv  the  upper 
band. 

.Salmon,  of  which  there  are  five  varieties,  and  which  run  in  the  larg<r  rivers 
m  the  fall  of  the  year,  were  the  principal  fish  cau-ht.  In  I'raser  River^hey  are 
generally  plentiful  every  year,  but  some  years  they  an;  scarce  in  Thompson 
River.  I  he  salmon  caught  and  cured  by  the  Indians  along  !•  raser  River  are  the 
king  salmon.     These  are   scarce   in    Thompson    River,  where  the  sockeye  run 

[2.30] 


Tliir,    THE    THOMPSON    INDIANS  OF    HRITISH    CIOI.IMIUA, 


3' 


every  fourth  year  in  larjre  niiiiibcrs.  WIkmi  thesi;  were  scarce,  the  people  cauj^lit 
what  they  could  of  the  humpback  salmon.  I'roul  and  fish  of  many  kinds  were 
fished  for,  especially  durinj^f  the  spring  and  autumn.  No  insects  or  shell-fish 
were  eaten. 

Roots  and  berries  formed  ar.  important  part  of  the  food-supijjy  of  the  tribe. 
The  former  were  j^athered  in  the  early  summer  and  in  the  fall  of  the  year.  Some 
of  the  roots  used  ^rew  in  the  dry  valleys,  while  the  majority  were  obtained  in  the 
hiirher  mountains  only. 

Roots  are  duj^  with  a  root-diirger  ( iMg.  21J),  which  is  a  piece  of  service- 
berry  or  other  hard  wood   from  two   to  two  and  a  half  feet  in   length,  bent 


cs 


5?Fji7ff« 


V'n.  J I  J,. I  >Jf,i,  /'  (lis 


R<K)t-digj;('rs.     ^  tint.  size. 


slightly  at  the  point.  It  is  sometimes  burned  a  little  at  the  point  to  increase  its 
toughness.  The  other  end  of  the  stick  is  inserted  in  a  wooden  or  horn  handle. 
The  stick  is  inserted  loosely  in  the  handle,  so  that  it  can  be  reversed  when  one 
point  gets  dull.  Iron  rods,  bent  near  the  point  and  with  a  wooden  handle,  are 
most  commonly  used  at  the  present  day.  While  digging  roots,  the  women  gen- 
erally carry  a  small  basket  on  the  back,  into  which  they  toss  them  (Fig.  213). 
When  it  is  full,  they  empty  it  into  a  larger  basket  close  by.  The  women  also 
secure  roots  and  seeds  in  the  fall  by  robbing  the  nests  of  squirrels  and  mice. 

The  roots  of  the  following  plants  were  used  "as  food  by  both  divisions  of  the 
tribe:  C/aylonia  sp.  (tatu'in),  Lilium  Coluvibianum  Hanson, /v7v//«  dissoluta, 
Allium  sp.  (kolau'a),  Eiylhroniiiin  s^randijloniin  Pursh.,  van  minor,  Frilillaria 
lanccolata  Pursh.  The  following  roots  could  not  be  identified  :  Sxwi'pis,  tsipl'as. 
The  upper  division  used,  besides  these,  the  roots  of  Pen  a  dan  urn  maciocarpum 
Nutt.,  Ralsamorrliiza  sagittata  Nutt.,  Potcntilla  sp.  (xi'lKxil),  Brodicra grandijlora 


•a:  «'• 


232 


TKIT,  THE   THOMPSON    INDIANS  OF   BRiriSH  COLUMBIA. 


Smith,  Lczvisia  rcdiviva  Pursh.,  Hydrophyllum  occideiiialeQiX7\.^',  Cnicus  nndulatus 
Gray.  The  followinjj  roots,  used  by  this  division  of  the  tribe,  coiild  not  be 
determined  :  xahiuxOza,  wC'tsamat,  hatce'us,  xenaxain,  sxai'ini,  upO'pflqxin, 
sxwisfi'nal:,  Icakwa'mtca,  qa'iqil.  This  last  is  said  to  grow  under  the  ordinary 
root  of  Fcru/n  dissolnta,  and  to  be  sweet,  while  the  latter  is  bitter.     The  Lower 

I' raser  band  use  also  roots  of 
/'ten's  (K/uilhui  L.,  var.  lanii- 
<;iiiosa  (  Bory)  Hook.,  and  of 
the  following  undetermined 
plants :  smilmO'l,  sxyail'am, 
sci'tco,  tsi'kwa.  These  last- 
named  species  were  not  much 
in  demand  among  the  upper 
division,  who  traded  consid- 
erable quantities  of  roots  of 
Lczc'/s/a  rcdiviva  Pursh.  to 
the  lower  band.  The  roots 
of  Typha  latifolia  L.  are 
occasionally  eaten. 

Both  the  upper  and  lower 
divisions  used  the  fruit  of 
the  following  plants :  service- 
berry  {Amclancliier  alnifolia 
Nutt. ),  of  which  six  different 
varieties  are  distinguished 
(called  stcuqem'o'e,  sihu's, 
taxtexo'xsa '  or  nqiSppu'p- 
sa,  spiqpii'q,  and  Lixihii'za) ; 
whortleberrry  ( Vaccinintn 
Myrtillus  L.,  var.  microphyl- 
lum  Hook.) ;  gooseberry 
(Rides  sp.)  ;  Ribes  lacustre 
idcnsis  Nutt.)  ;  Oregon  grape  ;  Vaccinitini  mem- 
hranacenm  Dougl.  ;  choke-chc  .y  (/'riituis  dciiiissa  Wali)ers),  of  which  two 
varieties  are  distinguished;  bird-cherry  (spa'zsus');  salmon-berry  (  Rtidus  Nutkanus 
M09.)  ;  raspberry  {Rubies  sp.) ;  Rubies  Iciicoderinis  Dougl.  ;  strawberry  {Fra- 
oaria  Calif orniax  Cham,  and  Schlecht);  currant  (Ribes  Undsoitianum  Rich.'); 
Cornus  pubcscois  Nutt.  ;  Sorbiis  sainbiici folia  (C.  and  S.)  Roem  ;  Lonicera  in- 
volucrala  Banks  (?);  bearberry  (Arctostaphylos  ( 'va-ursi  Spreng.)  ;  elderberry 
{Sainbucns  Canadensis  L.)  ;  Viburnum  patieiflorum  Pylaie  ;  havvberry  {Cratiegus 
rivularis  Nutt.),  of  which  two  varieties  are  distinguished  (a'luska  and  nkwi'tka)  ; 
Rosa  gymnocarpa  Nutt.,  of  which  three  varieties  are  distinguished  (stsuka'pEL, 

'  Not  much  used. 


Kig.  31J.     Woiimn  (lii;);ing  Rodts. 


Poir  ;  soapberry  (Slieplierdia  C 


^ 


TEIT,  THE   THOMPSON    INDIANS    OF    HRIIISH    COI.UMHIA. 


233 


Fig.  J14  lilSa'-     Sap-scniper.     J  nat.  size. 


sqCiqwa'u,'  and  kokima'uz ').      Perhaps  these  last  aro  different  species  of  roses. 

The  followinjf  are  undetermined  :  taxpa',  qazKXi'n,'  sxwi'sa. 

The  lower  division  of  the  tribe;  used,  besides,  the    foUowin^f    umleterniined 

kinds    of    fruit  :    qe'cpvei.,    ska  11,    cpvoqwox,    kiimtce'ns    (cranberry  ?),  slse  yuk, 

tiqtaka'las,  kokoo'za.  x-\vri-'\\vek,  litse,  simaxi'tsxin,  ci  ni  (sweet  Orej^on  <;rai)c  ?), 

koxwa'p  (crabapple  ?),  and  also  the  salal-berry  ((iai(/f/iniii). 

The  stalks  of  llcrailcuiii  huiatnni  Michx.,  of  a  plant  called  i.a  ([o,  and  also 

the  peeled  stems  of  lUxhaiiiorrliiza  sagitUtla   Niitt.,  were  eaten  raw.     Tlu;  last- 
named   were   soaked    in   water   for  one   nit^ht    before   bein,L,f   eaten.     The   lower 

division   also  ate  sprouts    of 

Jipi/ohiuin  aiioiistijo/iiim  L., 

of  various    kinds  of    Riibus, 

and  also  of  two  undetermined 

plants  (a'kama  and  tsewe'ta). 

Alccloria  jnbata  L.  was  much 

eaten,  particularly  by    the 

lower  division. 

The  cambium  layer  of  the  black  pine  {Piniis  coiiiorta   Dou<jl.),  yellow  pine 
(Piiiiis  />oiii/inKui  Dou^d.).  spruce  {/'/ecu  sp.),  balsam-fir  {rlbics  grandis   Lindl.), 

Cottonwood  (ropn/ns  Ircmnhudcs  Michx.),  and  Douglas  spruce  {Psaidotstiga 
nouglasii  Carr),  was  much  sought  after  in  spring  for  the  same  purpose.  That 
of  the  yellow  pine  was  often  dried  for  winter  use.  'Ihe  cambium  of  Abim  rubra 
Bong,  was  also  sometimes  eaten.  To  separate  the  bark  from  the  tree,  a  short 
piece  of  horn  or  wood  was  used,  and  the  cambium  was  scraped  off  with  an  imple- 
ment of  bone  or  horn  sharpened  to  an  edge.  Such  implements  were  similar  in 
shape  and  size  to  those  now  used  by  the  Athapascan  tribes  of  the  northern 
interior  (Fig.  214).  At  the  present  day,  knives  are  used  for  scraping.  The 
heart  or  inside  part  of  the  cactus  {O^imlia  sp. )  was  utilized  by  the  Spences 
.  Bridge  band,  and  was  cooked  in  the  ordinary  ground  ovens,  or  steamed.  Two 
kinds  of  mushrooms  were  peeled  and  eaten  raw,  or  were  slightly  roasted  before 
the  fire.  Nutlets  from  the  cones  of  the  J'inns  albicoul/s  \ix\g.  were  a  favorite 
food  among  the  uppc  r  divisions  of  the  tribe.  These  nutlets,  after  being  cooked 
in  ovens  or  roasted  in  ashes,  were  sometimes  crushed,  mixed  with  dried  service- 
berries,  and  put  into  sacks  for  winter  use.  The  yellow-pine  nutlets  were  some- 
times gathered.  'l"he  Lower  Thompson  band  used  hazel-nuts,  which  they  sold 
to   the   upper  bands.     The  seeds  of  Balsamorrhiza  sagittala   Nutt.   were  also 

eaten. 

The  Indians  seldom  drank  pure  water  when  eating,  but  they  substituted  for  it 
the  water  in  which  meat  or  fish  had  been  boiled.  The  stalks  and  leaves  of  wild 
celery  and  of  a  plant  called  "  Hudson  Bay  tea"  or  "  Labrador  tea,"  fir-twigs,  rose- 
bush leaves  and  stalks,  bearberry  stalks  and  leaves,  were  dried,  and  used  for 
preparing  drinks. 


'  Not  much  used. 


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»34 


TEI'l',    rHE    IHOMI'SON    INDIANS   OF    HRiriSH    COI.UMIIIA. 


Prkskrvation'  UK  Stai'I.k  Foods.  -Meat  was  preserved  in  the  followin}^ 
manner :  The  fat  of  largo  ^ame  was  cut  off,  and  stored  in  deerskin  sacks.  The 
flesh  was  then  cut  into  thin  slices,  and,  to  further  assist  in  the  drying  process, 
each  slice  was  pierced  with  numerous  holes  or  slits  some  five  or  six  inches  in 
length.  These  slices  were  then  dried  by  the  sun  and  wind  on  a  framework  of 
poles  placed  a  few  inches  apart  anil  about  five  feet  above  the  ground.  I"re- 
quently  artificial  heat  was  resortcil  to.  Meat  was  also  spread  on  pok^s  above  the 
fire  inside  the  lodge,  or  hung  up  near  the  roof  and  dried  in  tlie  smoke.  The  In- 
dians of  Nicola  N'alley,  in  case  of  necessity,  ilricil  their  meat  in  the  sweat-house, 
but  the  .Spences  Hridge  band  preferred  roasting  it  on  sticks  before  a  hot  tire. 

The  fat  of  deer,  elk,  or  bear  was  often  melted  down  in  the  following  way  : 
Large  pieces  of  fat  wen;  spread  out  by  running  several  thin  sticks  through  their 
entire  length.  The  centre  stick  was  made  to  protrude  a  few  Indies  at  each  end. 
and  was  then  placed  r cross  two  forked  sticks  which  were  set  firmly  in  the  grouml. 
The  drippings  were  caught  in  several  trough-shaped  dishes  of  bark,  wood,  or 
stone,  which  were  placed  under  the  slices  of  fat  (see  Fig.  155).  The  most 
common  kind  was  large,  oblong,  and  shallow.  Close  by,  a  small  but  hot  fire 
was  kindled.  When  all  the  fat  was  melted,  it  was  tied  up  in  a  deer's  paunch,  and 
stored  away  for  future  use.  The  lari'ir  bones  were  broken  u|).  and  the  marrow 
was  melted  and  stored  in  deer  or  elk     ..idders. 

Salmon  were  dried  in  tiie  following  way  :  1  lie  fish  was  cut  up  along  the 
belly,  and  all  entrails  and  blood  removed.  The  backbone  was  separated  from 
the  back,  and  the  knife  drawn  deeply  across  the  fic^shy  part  of  the  fish  several 
times,  leaving  an  inch  or  so  between  each  cut.  1  he  Lower  Thompsons  use  the 
same  form  of  fish-knife  as  is  used  by  the  Coast  trii)es.  It  consists  of  a  curved 
blade  with  a  short  handle,  similar  to  our  chopping-knives.  Those  of  the  Upper 
Thompsons  were  similar  in  shape  to  those  found  in  prehistoric  sites  (see  Part 
III,  Fig.  34).  The  fish  was  then  stretched,  and  kept  open  by  thin  sticks,  the 
ends  of  which  were  inserted  into  little  holes  cut  near  the  outside  edges  of  the 
fish  on  each  side.  Finally  the  whole  was  hung  over  a  long  pole  to  dry.  The  part 
containing  the  backbone  hung  on  one  side,  and  the  rest  on  the  other.  In  this 
manner  about  a  hundred  fish  were  generally  suspended  a  few  inches  apart  on  one 
pole,  and  hung  there  until  quite  dry  and  hard.  They  were  then  taken  down, 
piled  in  heaps,  and  carried  to  the  winter  cellars  or  fish-caches,  where  they  were 
stored.  Birch-bark  was  then  put  under,  around,  and  on  top  of  the  fish,  or  the 
cache  itself  was  lined  with  birch-bark  to  prevent  any  moisture  which  might  soak 
through  from  damaging  the  fish.  Salmon  caught  late  in  the  fall  were  also  dried. 
The  backbone  was  not  taken  out.  They  were  simply  gutted,  and  cuts  an  inch 
apart  made  deep  in  the  flesh  along  the  whole  length  of  each  side.  The  Lower 
Thompsons  stored  the  dry  fish  in  elevated  wooden  caches,  in  which  they  remained 
all  winter.  In  spring  they  were  removed  arid  placed  in  cellars,  where  they  were 
allowed  to  lie  until  the  following  spring,  when  they  were  taken  out,  and  aired  by 
being  spread  on  flat  rocks.     They  were  then  returned  to  the  cellar,  and  kept 


TKir,  TFiK    IHOMPSON    INDIANS   OF   URl  IISH   COI.UMIIIA. 


235 


perhaps  for  another  year.  Most  families  thus  kept  the  surphis  of  each  season's 
catch  of  salmon  for  two  or  three  years,  for  cases  of  cmerj^ency.  Salmon-heads 
were  also  dried  and  stored  away.  Salmon-roe  was  wrapped  up  in  dry  ^rass  or 
bark,  and  buried  in  the  jfroiind  until  it  was  nearly  rotten,  when  it  was  taken  out 
and  roasted  or  boiled.  The  Indians  compare  the  taste  of  the  roe  prepared  in 
this  way  to  that  of  cheese,  It  is  not  much  eaten  by  the  upper  division  of  the 
tribe. 

For  making  salmon-oil,  a  hole  three  or  four  feet  square  and  about  two  feet 
deep  was  dug  in  the  ground.  This  was  Iint;d  at  the  bottom  and  sides  with  large 
slabs  of  stone,  ;ind  all  holes  ami  seams  were  plastered  up  with  mud.  In  this  re- 
ceptacle a  number  of  fat  salmon  were  placed,  with  water  enough  to  boil  them. 
Heated  stones  were  thrown  in,  and  after  a  while  the  boiling  mess  was  broken  up 
and  stirred  with  a  stick.  More  water  was  added  if  required,  and  the  whole  kejit 
simmering  until  all  the  oil  was  extracted.  It  was  then  allowed  to  cool  off,  and 
all  the  oil  floating  on  the  top  of  the  water  was  skimmed  off.  The  boiled  salmon 
was  afterward  taken  out,  squeezed  in  the  hands,  and  put  into  baskets,  to  be  e.iten 
at  once  or  dried  in  cakes.  Salmon-oil  was  put  up  in  salmon-skins,  which  w(!r«' 
scraped,  blown  into  shape,  and  dried  for  the  |)urpose.  They  were  tied  at  each 
end,  and  sealed  with  salmon-roe  where  tied.  Some  of  the  Upper  Thompsons 
put  up  in  salmon-skins  a  mi.xture  of  salmon-oil  and  deer's  or  elk's  grease.  A 
mixture  of  about  one  (juarter  salmon-oil  and  three  (piarters  roasted  or  partly 
roasted  salmon-flesh  which  had  previously  been  pounded  up  fine  was  also  k(|)t 
in  salmon-skins.  The  Nicola  band  prepared  oil  of  catfisli  in  the  same  manner. 
It  was  principally  obtained  from  th(   liver. 

Roots  are  threaded  on  strings  of  bark  or  grass  and  hung  u|)  to  dry.  Ser- 
vice-berries, soapberries,  wild  cherries,  huckleberries,  raspberries,  brambleberri(;s, 
and  rose-pips  are  dried  by  being  spread  thinly  upon  mats  exposetl  to  the  hot  ra)s 
of  the  sun.  Sometimes 
they  were  baked  in  cakes 
without  drying,  and  were 
then  put  into  a  cedar-root 
or  birch-bark  basket,  and 
boiled  by  means  of  hot 
stones.  When  somewhat 
cooled  off,  the  stones  were 
taken  out,  and  the  berries 
were  mashed  with  a  stick 
or  kneaded  with  the  hand, 
and  finally  spread  rather 
thickly  on  a  layer  of  fresh 

pine-needles,  leaves,  or  dry  grass,  which  was  supported  on  a  framework  of  poles, 
where  the  sun  and  wind  dried  them.  The  juice  left  in  the  basket  was  poured 
over  the  berries  as  they  dried,  and  formed  into  cakes.     A  good  deal  of  juice. 


Fib- '"S  IliSn*).     Drying-frame,     i  iiat.  size. 


'*  X3 


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236 


TEIT.  TIIK   THOMPSON    INDIANS   OF    liRITISII    COI.UMHIA. 


however,  if  not  drunk,  was  thrown  away.  Small  framt-s  of  s()Iit  cedar-wood  (I'ij^. 
215)  were  frequently  used  by  the  Lytton  band  for  drying;  service-berry  cakes  on. 

iierri'-s  ami  meat  were  mashed  witli  pestles  ( I'ij^.  120)  on  larj,M;  Hat  ston(;s, 
which  are  fretjuently  found  in  villa^n:-sites  ( Part  111,  Im^s.  32,  ^^3). 

DisiiKs.  —  I'ood  was  boiled  in  baskets  into  which  red-hot  stones  were  thrown. 
It  was  roasted  on  spits  in  front  of  the  fire,  under  aslus,  or  in  underj^rround 
ovens.  Pried  venison  and  dried  berries  were  sometimes  ])()imded  toj;cther 
anil  mixi'd  with  hot  d(;er-i;rease.  This  mixture:  was  cooled  in  cakes  and  put  into 
sacks,  or  wrapped  up  in  bark  or  skin.  A  favorite  dish  was  made  of  roots  of  a 
floury  nature  (j^cnerally  bitter-root)  and  service-berries  boileil  together  until  soft 
and  thick.  A  little  deer-j^rease  was  then  aiUled,  and  tin;  whole  eaten  with  a 
spoon.  Sometimes  Alccloria  was  added  and  the  deer-fat  boiled  with  it.  Salmon- 
roe  and  bearberries  were  boiled  in  the  water  in  which  salmon  or  trout  had  been 
cookeii.  Deer's  blood  was  a  delicacy.  It  was  mixed  with  roots,  berries,  and 
deer-fat,  and  boiled  until  thick.  Tiu;  Indians  at  the  present  day  often  pre|)are 
flour  by  boilin}f  it  with  dried  service-berries  and  fat  until  it  resembles  porridge, 
su^ar  bein_t(  sometimes  added.  'I'liey  also  burn  flour  in  a  pan  until  it  is  brown, 
and  then  mix  it  with  fat  and  sugar.  Tin:  tails  of  large  fish,  such  as  salmon  and 
trout,  were  roasted  before  the  fire  until  tlie  bones  and  skin  were  cjuite  crisp. 
Salmon  were  sometimes  soaked  in  water  for  a  week,  until  half  decayed,  aud  were 
then  cooked  with  berries  ami  roots.  I'"ried  salmon  or  trout  were  soaked  for  a 
while,  and  were  then  pounded  uj)  fine  with  a  stone  or  wooden  masher,  and  eaten 
with  grease. 

Dry  roots  are  cooked  in  the  following  manner:  A  circular  hole  is  dug  in 
tile  ground  to  the  ili'pth  of  tw(j  feet  anti  a  half,  and  large  enough  in  diameter  to 
contain  the  roots  to  be  cooked.  Into  this  hole  are  put  four  or  five  flat  stones, — 
one  in  the  centre  and  the  others  around  the  sides.  Above  these  is  piled  a  large 
heap  of  dry  fir-wood,  on  which  is  placed  a  quantity  of  small  stones.  The  wood 
is  then  kindled,  and  allowed  to  burn  until  nothing  but  the  embers  remain,  when 
the  small  stones  drop  down  to  the  bottom  of  the  hole.  The  unburnt  wood  is 
next  taken  out,  leaving  nothing  but  the  ashes  and  stones.  Enough  damp  earth 
is  then  shovelled  in  to  cover  thinly  the  top  of  the  stones,  and  this  is  overspread 
to  the  depth  of  half  a  foot  or  more  with  the  branches  of  bushes,  such  as  the  ser- 
vice-berry, maple,  alder,  etc.  Next  follows  a  layer  of  broken  fir-wood  branches, 
o\'er  which  is  spread  a  layer  of  dry  yellow-pine  needles,  and  still  another  layer  of 
fir-branches.  By  this  time  the  iioie  is  nearly  filled  up.  The  roots  are  then 
placed  on  the  top,  and  covered  carefully  with  a  thick  layer  of  broken  fir-branches, 
a  layer  of  dry  pine-needles,  and  again  a  layer  of  fir-branches.  The  whole  is 
covered  with  earth,  and  a  large  fire  of  fir-wood  is  kindled  on  top.  In  this  way 
immense  quantities  of  roots  are  cooked  at  one  time.  They  remain  in  the  oven 
—  according  to  the  kind  being  cooked  —  for  from  twelve  to  twenty-four  hours. 
The  root  of  the  wild  sunflower  is  difficult  to  cook,  and  it  is  therefore  allowed 
to  lie  in  the  oven  for  two  days.     A  large  root  from  a  plant  resembling  a  large 


lEIT,  TIIK   TIIOMI'SON    INDIANS   OK   HKITISII    COIUMIIIA, 


2.U 


lily  was  strung;  and  drit-d  after  it  was  cooked.  One  kind  of  tlish  is  inadr  of  the 
roots  of  Lilium  Columbianum  Hanson,  Ptuctdanum  macrocarpum  Nutt.,  and 
salmon-roe  which  had  been  biiricil,  boiled  together. 

Cactus  and  Alcitoria,  as  well  as  many  roots,  were  steamed  in  the  foliowinj; 
way  :  Before  any  branches  were  put  into  tiu;  hole,  a  stick  from  an  inch  ami  a  half 
to  two  inches  in  diameter  was  plantt  I  perpendicularly  in  the  j^^round,  reachinj,'  con- 
siilerably  above  the  level  of  the  hole.  When  evi:rythinj;  was  covered  up,  the 
stick  was  pulled  out,  leaving  an  aperture  into  which  water  was  pound,  causinj^' 
steam  to  rise  from  the  hot  stones  underneath.  When  sulViciently  steamed,  the 
usual  fire  was  kindled  on  top.  Wild  onions  were  tlavori'il  by  piittin^^  them  into 
the  oven  close  to  leaves  and  llowers  of  the  luimmin^-i)iril  [ilant ;  sunllower-roots, 
with  flowers  of  Pcnlstcmon  Menziesii  Hook,  Othc^r  roots  are  flavored  with 
llowers  and  stems  of  Fragaiia  Cii/i/onii(ti  Cliam.  and  Schlecht.  The  seeds  of 
litihtxmorrhiza  sagiltafa  Nutt.  were  mi.\ed  with  deer-f^rease,  and  boiled  by  means 
of  hot  stones.     The  gum  of  the  tamarack  was  used  for  chewing. 

Berries  and  roots  are  still  gathered,  preserved,  ami  cooked  as  formerly,  but 
not  in  large  quantities,  and  are  only  supplementary  to  other  footl. 

.Salted  salmon  put  uj)  in  barrels  has  in  a  great  measure  taken  the  place  of  dried 
salmon.  Many  Indians  of  the  upper  division  dry  them  only  when  there  is  a  large 
run.  Nowadays  the  principal  diet  of  the  Indians  is  venison  anil  other  fresh  meat 
of  the  chase,  fresh  fish  and  beef,  flour,  rice,  sugar,  tea,  coffee,  oatmeal,  beans,  etc., 
obtained  from  stores.  Vegetables  which  they  raise  themselves,  such  as  potatoes, 
s<iuashes,  peas,  beans,  corn  or  maize,  carrots,  turni|)s,  and  onions,  are  consumed 
in  large  quantities.  These  are  boiled,  fried,  and  roasted  in  ovens  or  in  ashes. 
Sijuashes  do  not  ripen  in  the  lower  part  of  the  country,  but  apples  are  cultivated 
there.  Muskmelons,  watermelons,  and  tomatoes  are  cultivated  and  eaten  by 
some  Indians  of  the  upper  division  of  the  tribe.  .Some  of  those  who  live  on  tiieir 
reserves  and  do  much  farming  keep  cows,  raise  hogs  and  chickens,  and  are  toler- 
ably well  supplied  with  milk,  eggs,  butter,  and  pork.  Even  many  who  live  in  the 
villages  keep  hens.  Many  of  the  women  make  jam  of  wild  berries,  and  of  fruits 
which  they  procure  from  the  whites.  Horseflesh  is  seldom  eaten,  owing  to  the 
influence  of  the  priests,  and  because  it  is  not  eaten  by  the  neighboring  whites. 

Skasons.  —  I  will  mention  at  this  place  the  divisions  of  the  seasons  and 
months.  Many  moons  are  designated  according  to  the  occupations  of  the 
people  and  the  food  that  is  being  gathered.  As  a  rule,  they  count  their  moons 
beginning  at  the  rutting  season  of  the  deer,  in  November.  Some  Indians  begin 
their  count  with  th':  end  of  the  rutting  season,  at  the  end  of  November  ;  otlu-rs, 
particularly  shamans,  with  the  rutting  season  of  the  big-horn  sheep.  Many 
people  of  the  Lytton  band  begin  when  the  ground-hogs  go  into  their  winter  dens. 
Many  of  the  Lower  Thompsons  begin  with  the  rutting  season  of  the  mountain- 
goats.  Some  moons  are  called  by  number  only,  but  those  following  the  tenth 
moon  are  not  numbered.  Following  are  the  names  of  the  moons  used  by  the 
Spences^Bridge  band,  and  their  principal  characteristics. 


;:  o 


:  CI 

:  CI 

:  CI 


-\?<^ 


I  Kir,    I' II  I',     I  1I()M,,-,()N    ,NI)IANS    Ol'    Ilkll'ISIl    Col.UMHIA. 


l-i)st  .)/, 


"('//,  or    Icuklcu, 


11 


Siiciii/  .]fooii,  or  N'u  ixliii  (' 


wiiU  into  tin  ir  wiiilcr  houses  diiriiiu  til 


111,  and  the  |)C()|iIc  o()  into  {\u-\r  winter  honses. 

''iiin/  A/,hiii.      -  Hiicks  slieil  tli.'ir  .inllers,  and  does  1 
Foiiif/i  Moon,  or  I'l  scppt; 


le  (leer  rut,  and  people  hunt. 
j;oini;in  time,"   so  n.unid  hee.inse    most  people 

<>  irc. 


q  tins  inontli).  --Tile  we.ither  Ipclmiis  t 


x'conie  leaii. 


("spriiii;  I  winds  I  time,"  so  n.inied    because  Clii 


nook  winds  generally  i)low  in  this  nioiill;    m.llino  all  the  mk.w).         I 
improves,  ,ind  the  sprii  ^  plants  hej^iii  to  sprout.       The  peopl 


e  Weather 


winter  lioiist 


/'/////    A/ooii.   or     N\nilin    (" <'oiniiiL;-foi tli    I 
•pie  iMine  forlii  froni  theii    winter  I 


e   eome  onl    ol    their 


line,      so    named    liecanse    tli< 


out  in  the  I'oiirtii  month).         I' 
winter  liouses. 

■Sixt/i  Moon.         II 


lou  ,es  in  this  month,  allhi.iiidi 


many  came 


!ie  orass 


;rows,  and  people  come  forth  Irom   the 


oou.         I  he  people  catch  tronl  with  dip-nets,  ,ind  he^iii  to  oo  to  ll 


akes  to  trap  !isli.       I'he  trees  pnl  lorth 


eaves,  ,ind  the  w.iteis  increase, 


Si;uillli  Mo 


lie  people  (hi;-  roots. 


/•.li^/i/Ii  .]/oo„,  or   Kwi  kwekwait  (phiral   of   the    Jiminulive   lorm  of   k 


wait, 


"  ripe,    "thev   aieahtlle  ripe").         The  deei  drop  their  yonnj;,  and  serv 
hej^iii  to  ripen. 


ce-herries 


A'iii//i  Moon, 
Slimmer  solstice), 
people  Imnl. 


i  i\waii/si  keiitin  ("middle  time,"  so  named  I 
I  he  Sim    reiiiriM,  and    all   the   i 


lecanse  oi  ihi 


r  ll 


TiHlh   Moon,  m-   laxa'ks  ("  first  of 
I  he  sockeye  or  red  salmon  run. 


le   iierru's   ii|ien.      .Some  of   the 
nil,"  lin.t  or  "nose"  of  asceiidiin-  llsli). 


•///< 


).         I  he  cohoes  or  silver  salmon  come,  .md  i 


"('//,   or    Kwisin    ("Ipooij  hsh")    kekaitkain   ('  tiiey  reach   ll 


I'luy  I  each  the  sources  of  lli 


le  salmon  liet^ni  lo  j..ct  p  lor. 


e  ri\  ers. 


IJi, 


A',:,/    V    ///,■    ) 


I'll)',  or    1  w 


Inini    .md  the  Imcks  he^in  I 


.iistin   ("fall   time").         Tile  people  trap  and 


o  run. 


11 


le   Lower    rilolll 


ipsons  ,ilso  cilled   the    months  hy  iinmer,ils    up    In  I 


somelimes  eleven,  llie  remainder   of   the    yt'ar  heiiiL;   called  ll 
n. lines  are  as  follow 

/''/I si  J/,-//.         The  rimiiiij  time  of  d 


le    anl  imn. 


en,  or 
iK'ir 


eer. 


Sir<>'t</  Moon,  or  N'l 


Tliird  Moon,  or  W'.uvi  I  t 


ilx'  ("  HI  ini(  ill 


eople  j>()  into  their  winlir  houses. 


peojile  ^()  into  iheir  winter  ho;;-,es. 
I'.uiili  Moon,  or  Nxnxnet   ("litl 


1  sn  iilx-  ("  tile  last  i^oiiiH  in  "  ).        I'he  last  of  the 


wind  "  ).        .Aiternat 


e  coiiiiiil;  oi 


t  ")  skapts  (' 


priii^  or  warm 


a  tune 


e  cold  .and  w.irin  winds.      Somi;  people  camp  out  in  lodijcs  fo 


/''/////  Moon,   or   N'lilx-wa'iias  ("  ).roi 


into  winter  houses  attain  for  a  short  tiiii 


(.(Oini,'-  111  ,l!.;,iin  ").         Last   cold.      I'eople   j^o 


Sixlh    /J/, 


I'on.  or 


People  catch  fish  in  h.ii^iiets. 


Nxii'it   ("  comiiij;  out  ").        Winter   Iionses    left    f 


or    eooii 


:j£ 


ll'.ll'.    I'llK     IIIOMPSON    INDIANS   Ol'    HRHISII    COI.UM  HIA.  2.^0 

Sauuth  Moon.        I'copU-  v^o  on  shorl  Iniiils. 

liijl^htli  Moon.        W^oyV-  pick  licnics. 

Ninth  Moon.        ri'oplc  commciu-c  to  tisli  salmon. 

Tenth  Moon.        I'copic  lisli  ami  cnrc  salmon. 

I'.liXHiith  Moon,  or  KoUan.si  nm's  ('' l<>  ''"'l  f<'<»'  ■'  little"),  so  named  licianse 
people  pr<par((l  lisli oil. 

Aittiimn.        i'eoph'  limit  l.iri^e  i^anie,  and  ^o  trapping. 

Ww.  moons  are  j^ionpcd  in  live  s<'asons  :  winter,  heninnini;  with  ilie  lirsl 
snow  tli.it  stays  on  tlie  t;ronnd,  and  Listing  nntil  its  disa|ipearanre  hum  tiie 
valleys,  L;cnerally  the  seeond,  lliinl,  a-id  fonrtli  niontlis;  sprim^,  be.uinnini;  with 
the  (lisappearan'c  i 


WM 


il  the  snow,  and   eml)ra(  inj;   the  period  of   fre(|nent   Chinook 
ids,    the    liltc    and   sixth   months;    snmnier,   the   seventh,   eii;lilli,   and    ninth 


nion 
inoi 


ths;  early  antnniii  (Indian  snmnier),  emhrariiu;  the  tenth  and  eh  venlli 
itlis  ;  and  late  lall.  which  takes  np  llu'  rest  of  the  year.  i'liis  indelinile  period 
of  nniiameil  nioiUhs  enal)led  the  Indians  to  lirinj;  the  Innar  and  solar  years  into 
harmony. 

The  Indians  could  tell  the  solstices  to  within  a  day  hy  the  position  ol  the 
snn  in  relation  to  certain  trees  or  other  marks  on  moiinlains.  I'lieri-  were  iices 
in  certain  places,  with  stones  to  sit  on  near  them,  to  which  they  Ireipunlly  re- 
paired to  ol)si-rve  llu-  snn  when  they  lielieved  il  to  he  near  the  solstice. 

iluMiN(;.  1  Inntiii);,  tr.ippini^,  and  snariiii;  of  ^ame  was  one  ol  liie  most 
important  oc(  ii|>ations  of  tlu'  riiompson  Indians.  'The  Lower  '1  iiompsons, 
althoiii^h  they  had  an  ahiindance  of  lish,  spent  ninili  time  in  hnntini^.  IIkn  even 
hunted  on  the  monnt.iiiis  on  the  w<stern  slo|>e  oi  the  Coast  Kanqe.  llnnt- 
iiij.^-parlies   wlio   visited    the    most   southern    p.ul   of  their   huntin^-^ronnds   were 


soim 
tl 


times  .\hsent  for  seven  months,  retnrnini;  only  when  the  snow  ii  'ijan  to  m 


elt 


n  the  monntanis. 


){ 


ih. 


ows  ami  arrows  w( 


hesl    hows   ol 


the   t 


rihe   were   suiew-hac 


il   of    ., 
hacked.       Most   of   them   were  m.u 


re  the  princip.d   weapons   used    in  the  pursn 


am<'. 
\v  of 


iniiiper-vvood.       The  Lower    Thonipsons  iisen   hemlock,  yew-wood,  .iml  <loi;woiid. 


When  .1   how  is  Ix'im'  mad 


e,  ,1    laj'cr  o 


f  d<'er-sinew   is  idned   to  its  concave  siih 


When  the  L;lne  li.is  set,  two  men  hemi    llie  how  over  so  tli.il  wh.it  was  oriidnally 

theh.uk   of  the  iio'v.       The  how  shown  ill    I'ij;.   .'Id  is 


tl 


le  concave  side  oeconie 


made  111    tins   manner. 


W'Ik'II  the   !)owslrin^;    is   nieased,   this   how    is   p 

I 


rf.'cll 


Hal.     When  moimlicl,  it  \r-  nines  (he  form  shown  in  the  ilhistratioii.       I  ln'  <  i'iiIk 


whii  II    for   ((inveiiii'iice   in    j^raspniL',    is    made   a 


littl 


e  narrower  i.ian 


llle    rest. 


.ipped  with  hird-cherry  hark.      'I 


lie  stniU' 


III'  is  made  of  the  haik-sinew  ol  dt 


■IV.    JITS 


•nect 


hows  a  how  simil.u'  in  form  to  the   precediiij;   one.       I  he  elasticily 

f  hird-cherrv  h, irk,  which,  however,  is  mil 
1. 


this  how  IS  increased  hy  ,i  wrappmi;  o 


ive   as  sinew^   hackiiij; 


lie   string,'   is(ential.      l.onn-down    is   wrappe( 


Ol 


1  the  ends  of  the  striiiii  lo  keep  it  from  twainnns. 


'\\\v  how  shown  in  I'iv;.  -'  iS  is  made  of  liircli.      it  is  hai  ked  with  sinew  .iiul  < nv- 
d  with  snakeskin.       The  I'feat  thickness  of  the  how  in  the  middle  pro(hices  the 


;:0 

if 


r23 


:> 


::  CI 


(1 

1-1 


240  I'KI'l',     IHE     I'HOMPSO?-!    INDIANS    OF    HRITISH    COLUMBIA. 


Fi«.  2iC'  (liJo^.     Sinew-backfti  Bow.     J  niit.  si/e, 
(I,  Side  view  ;  />,  Front  view  ;  c,  Crns5-scclii)n. 


Fij;-  2i7<ii?a).     I!i>w  woiiiul  with  Hark,     i  nat.  size. 


Fig.  Ji8(,l^,).      How  rnvrred  with  Siiakeskiii. 
(1,  Siile  view,  ;;:h1  /-.  Front  view,  /j  nat.  si/c  ;*,</,  Kntls.  i  n.tt,  si/f 


»  r^^^*^^^  T9  r  K#v-/-*  rrTjrr.w^t  wTrt'  *y^*r^^»:^^9r.'r^»rrJ:r»:rr''-*^fM  > 


i;»- 


Fig.  2ig(,i5,).     I!ow  w.. unci  with  M.irk.     ,;  n.il.  size.     Cri>ss-secli<in,  J  nat.  size. 


-j^tz-^i'^^r^'x^^'^'^-^ 


Fig.  220  i,J8,).     Kow.    J  nat.  size. 


'I'EIT,  THE   THOMPSON   INDIANS   OK   J5R1TISH   COI.UMHIA. 


241 


FiB. 


,  t.     Ihtntl-yuard. 


double'  curvature  of  the  mounted  bow.  The  middle  is  wound  with  bird-cherry 
bark,  and  ornamented  with  horsehair  dyed  yellow.  It  has  an  eccentric  string 
made  of  twine  of  ApocyniiDi  caniiabiniiin  L.,  which  is  used  onl)-  when  sinew  is  not 
available.     The  method  of  attachment  of  the  bowstring  is  shown  in  the  figure. 

In  Fig.  219  is  represented  a  bow  similar  in  shape  to  the  preceding,  but  it  is 
wound  with  bird-cherry  bark  instead  of  having  a  sinew  backing.  The  ends  are 
covered  with  flattened  goose-quills.  This  type  of  bow  was  in  common  use  among 
the  Okanagon,  the  Athapascan  tribe  of  Nicola  Valley,  the  Nicola  band,  and 
among  some  men  of  the  Spences  Bridge  band,  while  the  other  bantls  did  not  use 
it.  This  bow  was  held  perpendicularly,  while  all  the  others  were  held  horizon- 
tally. The  arrow-release  from  this  type  of  bow  was  secondary  ;  from  the  others, 
primary.  Simple  bows  (Fig.  220)  were  used 
for  shooting  birds  and  small  game.  Bows  were 
often  painted  or  adorned  on  their  flat  inner 
sides  with  incised  lines  filled  with  red  paint. 
Some  of  th(;se  bows  were  ornamenteil  with 
woven  (juills  dyed  in  different  colors,  t)r  with 
pi(.'ces  of  buckskin  embroidered  with  (juills,  at 
the  middle  and  halfway  between  the  middle 
and  the  tips.  Scalps  of  the  red-headed  wood- 
pecker were  frequently  attached  to  the  ends. 
A  hand-guard  (Fig.  221)  for  the  protection 
of  the  back  of  the  thumb  was  used  on  the  bow  hand,  particularly  with  the  bows 
of  the  (Okanagon  type. 

Arrows  were  made  of  rosewood  or  of  the  wood  of  the  service-berry,  and  were 
a  little  over  two  feet  long.  The  wood  was  soaked  in  warm  water,  and  then 
straightened  with  the  teeth.  The  arrow  shown  in  I'ig.  222,  r,  still  exhibits  the 
marks  of  the  teeth.  Others  were  polished  with  the  arrowshaft-smoother  (see 
Part  III,  Fig.  57,  p.  !46).  The  feathering  consists  of  three  split  feathers  applied 
spirally  ( Mg.  222,  b,  r,  ;'),  or  two  whole  feathers  laid  on  flat  (Fig.  222,  a,  </ ). 
'  The  feathers  were  fastened  to  the  shaft  with  deer-sinew  and  pitch.  Arrow-heads 
were  made  of  glassy  basalt,  which  was  obtained  at  a  certain  place  north  of 
Thompson  River.  The  Lower  Thompsons  found  stone  for  their  arrow-heads 
near  the  head  wat(;rs  of  .Skagit  River.  Many  were  made  out  of  large  chlpjicd 
heads,  which  are  found  in  great  numbers  in  the  valleys.  The  Indians  believe 
that  the  latter  were  made  by  the  Raven.  The  form,  and  the  meti  od  of  tying 
with  sinew,  are  shown  in  Fig.  222,  <>,  b.  The  heads  of  war-arrows  were  inserted 
in  a  line  parallel  to  the  nock,  while  those  of  hunting-arrows  were  inserted  at  right 
angles  to  the  nock.  It  will  be  noticed  that  when  the  bow  is  held  hori/ontall)',  the 
head  of  the  war  arrow  is  horizontal,  while  that  of  the  hunting-arrow  is  vertical. 
The  Indians  maintain  that  thus  the  head  more  easily  penetrates  betwei'a  the  ribs. 
More  recently  iron  points  have  replaced  the  stone  points.  The  points  of  war- 
arrows  wer?  generally   barbed ;    those  of  hunting-arrows,    leaf-shaped.      Some 


;0 


«   Ml* 


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1:1 


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tWi 


242  TEIT,  THE   THOMPSON    INDIANS   OF   niUTlSH   COLUMBIA. 


h 


-U 


vt-fS 


Fig.  112, »  1  ,iV.I,  /« 1 ,4!,l, ,  I  ,A3«ill.  <!■(,!},),<■  (liSr.),/  ( ,i3«),  C  <i  JSi).     Am.ws.    i  nat.  size. 


TRir,    IliK   THOMPSON    INDIANS   OF    I'.RI'IISII    COl.UMIUA. 


^1. 


fl* 


Fi^.  ^23  (,oi^'-     ^>ii"vtT. 


war-arrows  liad  a  cletacliablc  fon-shaft   (l'\^.  222 J>).     'I"hc  forcshafts  of  thcsi' 
were  often  made  of  antler  or  of  bone.     They  were  ljarl)c:d,  and  poisoned  willi  ihc 

juice  of  (lowers  of  Ranun- 
culus sp.,  or  with  ratth'- 
snake  poison.  l'"or  small 
game,  arrows  w  i  t  li  o  u  t 
points'  {y'\%.  222,'(  )'  were 
used.  Some  of  tliese  were 
barbed  t  l•i!^^  222,  /).  Sliil 
others  had  a  dctac]ial)le 
head,  wliich  was  tied  witii 
a  strin_i^  to  tlie  middle  of 

the  shaft  (I'"i.u.  ---•  A'  )• 
Wiu-n  the  head  was  dis- 
en<;a,ij;(Hl,  the  movements 
of  the  animal  were  im- 
ptideil  by  the  drat;->,dn_i4- 
shaft.  These  were  used 
particularly  when  hunting 
in  underbrush.  The  winj,^- 
ed  end  of  the  arrf)W  was 
often  painted  red.  Spiral  lines  or  rings  were  painted  on  the  arrow-shaft.  <  )ft(n 
the  figures  of  animals  were  branded  on  the  shafts  of  hunting-aiiows,  those  ol  men 
on  the  shafts  of  war-arrows.  The  latter  were  often  painteil  black.  I  lawk,  grouse, 
and  the  red-winged  dicker  were  used  for  winging  arrows.  Hawk-feathers  were 
preferred  for  war-arrows. 

Quivers  were  made  of 
tanned  deer,  elk,  or  buffalo 
hide  (I'ig.  223)  with  a  wide 
fringe,  and  were  often  paint- 
ed on  the  outside.  They 
were  often  made  of  clipped 
buffalo-fur  with  hair  turned 
in,  the  outer  side  being 
scraped  white  and  painted. 
They  were  also  frequently 
made  of  wolverine,  dog, 
coyote,  and  other  skins,  with 
the  hair  left  on,  the  tails 
forming  an  ornament  at  the 
lower  end.  Sagebrush  quiv- 
ers were  also  in  use  ( iMg. 
224).     Small  game,  such  as  grouse,  squirrels,  and  other  small  animals,  were  ti.'d 


■'■  iasS^A  i^. 


Hb.  ?-'4ii!S«'.    J" 


ish  Qiiivcr. 


a 
o 


.,   Ml* 


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•I'll 

iiji 
t 


244 


'IKIT,    IIIK     rHOMI'SON    INDIANS   OK    nRITlSH    COF.UiMBIA. 


Fig.  iiS  (lion)-     Quiver  with  Cover. 


to  buckskin  strin,L,rs  fastonwl   to  the  quiver.     Some   quivers  had   small    pouches 

attached    for  holiliii.,^   fire-drill   and  tinder.     Some  had  covers  (Fig.  225)  for  the 

protection  of  the  arrows. 
The  first   guns  used 

by  the  Thompson  Indians 

were     llintlock     muskets, 

which  were  soon  adopted 

in  warfare  and  in  hunting. 

Some  of  the  old  men  still 

use  them,   but  re|)eating- 

rilles   of  tlu'    latest    Win- 
chester and   Colt  models 

are    now    general!)-   used. 

1  hey  used  wooden  ])o\v- 

der-horns  decorated  with 

feathers,    and    suspended 

from    the    right    shoulder 

by  a  buckskin  strap  (  big.  226).     The  powder-horn  was  worn  under  the  left  arm, 

while  the  ammunition-pouch  hung  on  the  right-hand  side. 

Deer  were  generally  hunted  with 
bow  and  arrows.  The  hunting-dog 
was  of  great  assistance  in  the  pursuit  of 
the  deer.  The  dogs  of  the  Thompson 
Indians  resembled  in  appearance  the 
coyote.  ThrougJi  interbreeding  with 
the  dogs  introduced  by  the  whites,  they 
have  become  totally  extinct.  The  nu- 
merous dogs  found  among  the  tribe 
nowadays  are  mongrel  hounds  and  curs 
of  every  description. 
.,  1  he  native  dogs  were  rather  poor 

"■*•■=  watch-dogs,  but  good  hunters.  The 
best  ones  for  deer-hunting  were  valued 
highly,  and  were  taken  great  care  of. 
For  several  days  before  starting  to  hunt 
with  them,  they  were  tied  up,  and  fed 
s[)aringly  on  good  food.  Some  Indians 
went  so  far  as  to  purge  them  with  medi- 
cine, and  sweat-bathe  them. 

The  hunter  starl<!il  out  before  day- 
break with  his  dog  or  dogs  in  hand.  'I'he 
animals  were  held  i)y  a  halter  (Fig. 
?2;)  with  a  toggle,  which  prevented  the 


rig.  J26{,','it).     Powder-horn. 


Tp:rr,  the  Thompson  inuians  of  British  coi.umiua. 


245 


noose  from  closing  tightly.  Some  hunters  carried  a  small  quantity  of  sweet 
service-berries,  which  they  ate  when  feeling  exhausted.  Having  reached  a  place 
which  the  deer  frequented,  the  hunter  singled  out  the  tracks  of  some  large  buck, 
let  the  dogs  loose,  and  then  followed  himself  as  fast  as  he  could  riyi.  The  dogs 
generally  ran  the  deer  to  water,  very  often  driving  him  to  the  larger  rivers  ;  and 
the  deer,  if  possible,  made  for  some  favorite  crossing-place.  At  these  places, 
especially  in  the  fall  of  the  year,  Indians  were  always  on  the  watch.  As  soon  as 
the  deer  took  to  the  water  to  swim  across,  two  or  three  pursued  him  in  a  canor. 
When  overtaken,  he  was  caught  by  the  antlers  by  means  of  a  long  stick  with  a 
crook  at  the  end.  His  head  was  pulled  under  water,  and  kept  there  until  he  was 
drowned.  The  deer  was  then  pulled  ashore,  skinned,  and  cut  up.  Often  the 
dog  brought  the  deer  to  bay  in  some  creek,  keeping  him  there  until  the,'  Indian 
came  up  and  despatched  him.      A  dog  that  could  do  this  was  most  valuai)le. 


•  l,ihi.''<,>:U'-     ll..K-liaUfrs,     Jnal.M/c. 


In  the  fall  of  the  year,  during  the  rutting  season,  and  also  at  a  later  date 
when  the  deer  came  down  from  the  higher  mountains  to  their  wint(T  grouiuls  in 
the  lower  hills,  the  people  of  the  Spences  Ikidge  band  lay  in  wait  f(jrganu;  dur- 
ing the  night  at  the  regular  swimming-places,  and  shot  them  with  bow  and  arrows 

as  they  landed. 

It  is  said  that  formerly  during  these  seasons  large  numbers  of  deer  were  in 
the  habit  of  swimming  from  the  south  to  the  north  side  (jf  Ihompson  River, 
where  there  were  favorite  rutting-grounds.  In  the  winter-time,  owing  to  exposure 
to  the  sun's  rays,  there  was  also  generally  less  snow  on  thesc^  hillsides  than  on 
the  south  side  of  the  river.  During  the  last  ten  years  or  so  the  deer  have  almost 
entirely  stopped  swimming  the  river,  as  was  their  wont  :  hence  this  method  of 
hunting  has  become  obsolete.  This  change  of  habit  is  probably  due  to  th.; 
scarcity  of  deer  in  the  south,  and  to  the  erection  of  a  line  of  fence,  which  extends 
along  the  railway  the  entire  length  of  Thompson  River  on  the  south.  'I'his 
fence  has  been  built  within  the  last  twelve  years,  and  the  Indians  say  that  during 
that  time  there  has  been  a  perceptible  decrease  in  the  number  of  deer  freciu(MUing 
the  north  side  cA  the  river  in  the  winter-time.      Hunting  with  dogs  has  also  gone 


Jo 


«   Ml" 
„  Ml'' 

iir. 

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Ml* 

i- 


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346 


•i;ri",  THE  riioMPsoN  Indians  ok  liRiTisn  coi.umhia. 


completely  out  of  use,  because  the  old  breed  of  doj^s  has  become  extinct,  and  but 
few  of  tiiose  which  tliey  now  possess  are  of  any  use  for  deer-lumtinj^.  The  law 
is  also  a^'ainst  the  jjractice. 

Another  method  of  huntint,',  in  vo<,nie  amonjf  the  Spences  Bridj^eand  Nicola 
bands,  was  that  of  shootiufr  deer  by  moonlii^ht  at  their  favorite  salt-licks.  Dur- 
int;  tlie  liot  weatiier  of  summer,  deer  are  fond  of  repairini^  to  tliose  places  at 
nit;ht  to  liclx  the  salty  njround.  W'iliiin  e'asy  ran_L,f(;  of  these  licks  tin;  Inilians  dug 
shallow  |)its,  and  planted  a  few  Ijushcs  in  front  of  them  as  a  screen.  'Ihere  the 
hunter  lay  until  ,1  deer  appeared,  when  he  shot  it.  Sometimes,  if  bushes  or 
trees  were  at  haml,  tlu:y  were  used  for  concealment  instead  of  pits.  Deer 
were  also  sliot  in  this  manner  at  their  favorite  drinkintj-places.  This  method  is 
still  i)ractised  by  the  Indians.  To  hunt  deer  sini,de-handed  recjuired  intimate 
knowledge  of  the  di,'(;r's  habits  and  of  the  i;round  which  they  frequent  at  different 
seasons,  ability  to  take  ailvnntaire  of  cover  and  to  jr<jt  within  range,  and  capa- 
bility to  track  and  to  shoot  well.  Some  Indians,  especially  single  men,  while 
hunting  on  tin;  mf)untains,  endured  much  hardship  and  exposure.  Some  of  them 
would  start  out  with  colil  weather  in  the  winter-time,  taking  with  them  neither 
food  nor  other  clothing  than  that  which  they  wore.  'I'hey  lived  entirely  on  what 
they  shot,  and  used  the  raw  deerskins  for  blankets.  They  made  rough  kettles 
of  spruce-bark  or  deer's  paunches.  A  hole  was  dug  in  the  soft  ground  near  the 
fire,  into  which  the  kettle  was  placed,  with  brush  underneath.  The  open  end 
was  made  small  and  stiff  by  means  of  a  stick  threaded  through  it  around  the 
edge  ;  and  the  sitk^s  of  the  ojien  end  were  sometimes  fastenetl  with  bark  to  one 
or  two  cross-sticks  which  hi)'  on  the  ground  across  the  opening.  Hot  stones 
were  ])ut  in  to  boil  the  food.  These  paunches  were  also  sometimes  used  as 
water-pails.  ■ 

A  favorite  metho  '  of  procuring  deer  was  by  means  of  deer-fences.  These 
were  formerly  very  numerous,  and  their  remains  may  still  be  seen  in  several 
parts  of  the  UKJuntains.  They  were  in  rummon  use  as  late  as  fifteen  years  ago, 
and  one  of  these  was  in  regular  use  nt  a-  Spt:nces  Bridge  until  about  1891. 

Some  of  these  fences  were  built  in  order  to  catcii  deer  in  the  summer-time, 
but  most  of  them  were  intended  ior  capturing  deer  from  the  latter  part  of  Sep- 
tember to  the  beginning  or  midtlle  of  December,  since  they  were  placed  in  those 
parts  of  the  mountains  which  the  deer  frequent  at  that  time  of  the  year.  They 
were  generally  built  in  little  vallt;ys  or  detdes  between  mountains,  and  especially 
in  those  which  were  faxoritt  placc:s  of  deer  crossing  from  one  mountain  to 
another,  or  at  spots  where  large  nimibers  of  deer  generally  |)assed  on  their  way 
down  from  the  hijgher  mountains  to  their  wi^l^;e^•  gcuunds.  In  every  case, 
however,  the  localities  were  well  chosen. 

At  these  places  a  fence  was  roughl)'  constructed.  It  was  selflom  o\'er  four 
feet  or  four  feet  and  a  half  in  height,  and  consisted  of  poles,  limbs  of  trees,  etc., 
placed  close  enough  together  to  himler  the  c|eet-  fi-oni  passing  through.  Some- 
times these  fences  were  from  half  a  mile  to  A  Hiilt;  bj-  ll(U|b  Ih  leligth.     At  intervals 


i 


TKIT,  THE   THOMPSON    INDIANS   OF    URIITSH   COLUMBIA. 


247 


of  every  eighty  or  a  hiinclrL-d  yards  a  «atc  or  opening'  was  left  wide  enoujrh 
to  allow  a  deer  to  easily  pass  throi.Kdi.  In  the  middl.:  of  .^acli  o\>cnm^  a  shallow 
hole  was  scooped  out,  and  a  snare  made  of  bark  string  was  placeil  ni  it  ( I'l^.  22.S). 
This  snare  was  also  fastened  to  the  small  end  of  a  long  sprin^r.pole  (.?),  which  was 
placed  in  position  on  one  side  of  the  opening.  The  snan:  rested  on  a  number 
(ei^dit  or  more)  of  small  sticks  (/>),  which  lay  over  tlu=  shallow  pit,  and  served  to 
release  the  tr.xp.  The  sprin--pole  was  held  down  by  a  tri^^-cr  (r)  which  was 
pushed  thr<m<,'h  between  the  two  sticks  </  and  r.  When  the  deer  steppetl  upon 
the  sticks  />,  ihey  I)ressed  down  c,  and  thus  i^leased  th(;  tri-^cr  <:  1  he  snare 
was  hidden  under  a  thin  c(>verinj,r  of  dry  spruce-needles,  which  .overed  the 
lower  end  of  the  sprin^r-i,,,],..  A  piece  of  lojr  was  plac('d  on  the  ground  a  suf- 
ficient distance  from  the  snare  on  each  side  to  compel  the  ch^er,  in  stepi)inL;  over,  to 


l'"i«.  2i8.      Dccr-fcTicc. 

place  his  foot  in  the  snare.     As  soon  as  the  deer  did  this,  the  pole  sprang  up. 
drawing  the  snare  ti^ht  around  his  le^,  and  suspending  him  in  the  air,  or  at  least 
liftinir  him  oi^  the  ground.      Sometimes,  when  a  very  lar-e  buck  was  cL^ii^^ht    lie 
would  pull  the  spring-pole  out  of  place,  and  go  away  with  it  attached  to  his  leg, 
but  he  never  went  far  before  becoming  entangled  in  the  bushes.      Deer-iences 
were  not  much  used  by  the  Lower  Thompsons.     This  method  of  hunting  was 
very  successful  if  the  snares  were  kept  dry.     The  Lower  Tiiompsons  set  nooses 
on  deer-trails.     The  head  of  the  animal  or  its  antlers  were  caught  in  these  nooses. 
When  two  or  three  men  hunt  together,  they  generally  start  simultaneously, 
at  a  distance  of  a  few  hundred  yards  from  each  other,  to  walk  over  the  prescribed 
ground,  and  meet  occasionally  at  given  points  for  consultation.      If  the  party  is 
large,  the  general  method  employed  is  that  of  driving.      A  leader  is  chosen  to 
direct  the  hunt,  generally  one  of  the  more  experienced  men,  and  one  who  knows 
well   the  ground  to   be  hunted.      In  winter,  one   of  the  larger  gulches  may  be 
chosen,  -as  the  deer  frequent  such  places  during  cold  weather,     home  of  the  best 
marksmen  are  stationed  at  those  places  for  which  the  deer  are  expected  to  make. 
The  rest  of  the  party,  who  are  the  drivers,  then  make  a  circuit  to  the  top  ol  the 


:  P 

I  a 

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I  Ml"' 


<■'» 

i:» 

i:i 
III* 


348 


TKir,   THE   TFIOMI'SON    INDIANS   OF    IIRITISH   COLUMIIIA. 


jjiilch,  ami  come  down  in  a  line  in  the  shape  of  a  crescent,  walking  about  a  hun- 
dred yards  apart.  The  deer,  if  not  shot,  are  driven  before  them,  and  try  to  make 
their  escape  u|)  the  slopes  leading  out  from  the  sides  of  the  gulch.  They  arc 
then  eitiier  siiot  down  or  frighten(;d  back  by  men  stationed  at  these  places.  As 
they  cannot  get  back,  owing  to  the  drivers,  they  are  fijrced  to  go  towards  the 
bottom  of  tile  gulch,  where  most  of  them  are  shot  by  the  main  body  of  the  marks- 
men, who  are  stationed  there  behind  trees  or  under  otlu;rco\(;r.  Sometinvs  a  large 
number  of  deer  are  killed  in  one  drive  in  this  way.  The  Ujiper  Tli mipsons 
sometimes  surrounded  a  valley  from  all  sides,  and  drove  the  deer  towards  the 
centre. 

Generally  the  oldest  hunter  prt;sent  diviiled  the  deer,  which  was  cut  into  nine 
pieces.  Ihe  forelegs  were  cut  away  from  the  body.  The  two  ribs  or  sides  were 
separated  from  the  back.  The  brisket  was  cut  out,  and  the  back  cut  in  two  near 
the  shoulders,  leaving  the  head  and  neck  attached  to  the  front  half.  In  a  fat 
buck,  besides  these  cuts,  the  (leshy  and  fatty  part  of  the  body  between  the  skin 
and  the  bones  was  laid  off  in  an  entire  piece.  This  was  considered  the  best  part 
of  a  fat  buck,  as  there  were  no  bones  in  it,  and  it  contained  a  large  part  of  the 
fat  of  the  animal. 

When  the  party  was  not  very  large,  the  drivers  were  necessarily  a  consider- 
able distance  apart,  which  gave  the  deer  a  better  chance  to  escape.  In  this  case 
the  drivers  resorted  to  shouting.  This  of  course  frightened  the  deer,  and  caused 
them  to  run  away  from  the  drivers.  Sometimes,  when  there  were  hot  hunters 
enough,  and  it  was  desired  to  "  drive  "  a  certain  place,  women  and  boys  were 
pressed  into  service.  In  some  of  the  flatter  and  more  open  parts  of  the  country, 
deer  were  sometimes  hunted  by  the  Indians  on  horseback  ;  but  most  of  the 
country  is  too  rough  for  hunting  in  this  manner. 

Formerly  deer  were  also  caught  in  nets.  These  were  about  seven  feet  high 
and  from  fifteen  to  two  hundred  yards  long.  This  method  of  hunting  was  prac- 
tised by  the  Spenccs  Bridge  and  Nicola  bands,  but  to  a  still  greater  extent  among 
the  Okanagon.  Ihe  nets  used  were  generally  made  of  the  bark  of  Apocynum 
cannabimim  L.  They  had  large  meshes,  and  were  set  at  evening  in  open  patches, 
between  clumps  of  bushes,  forming  a  corral  open  at  one  side.  The  nets  were  tied 
to  the  bushes,  shutting  off  the  open  space  between  them.  I'hey  were  often  set 
across  deer-trails.  Generally  early  in  the  morning  there  w(;re  some  deer  in  the 
corral  unable  to  find  their  way  out.  Then  the  entrance  was  guarded,  and  men 
went  in  to  shoot  the  deer  or  drive  them  into  the  nets,  in  which  they  were  en- 
tangled. Deer  were  also  driven  into  the  corral  by  men,  women,  and  children,  who 
formed  a  large  half-circle,  and  gradually  drove  towards  the  entrance  of  the  net. 

Large  hunting-parties  would  sometimes  kill  elk  by  driving  them  over  cliffs 
which  border  plateaus  in  some  places.  Deer  and  elk  were  also  killed  in  winter, 
when  there  was  very  deep  snow  in  the  mountains,  by  being  run  down  by  hunters 
on  snowshoes,  who  shot  or  clubbed  them  when  near  enough.  Dogs  also  soon 
ran  them  down  when  the  snow  was  deep  and  had  a  thick  crust. 


TF.ir,    IIIK    IMIOMI'SON    INDIANS   OT    MKI  IISII   COMrMHIA. 


249 


Flu.  3H)iii^t).     Snnre  fur  Small  (iniiie. 


At  tile  i)r»s(-nt  (lay  tlic  men  i>f  tin;  UppiT  I'liDinpsoiis  luint  a  i^ooil  deal. 
Even  those;  ontjaj^ccl  in  farminjf  and  other  work  often  make  short  hiintin^r-tri|)s, 
especially  in  wiiitcr-limc,  when,  as  a  rule,  there  is  not  much  oth(;r  work  to  he  ilone. 

Hares,  squirrels,  and 
grouse  of  several  varieties, 
were  either  snared  in  their 
haunts  or  shot  with  arrows, 
as  descrihcd  above  (I'ijjf. 
222,  i,').  A  trap  for  small 
^rame  is  shown  in  V\^.  229. 
'Ihe  snare,  like  all  others,  is 
made  of  twine  of  Apocynuvi  jj 
C(Viiiii/>/ii7ii>i  \..  The  sides 
of  the  loop  rest  in  notches 
cut  in  the  sides  of  the  trap- 
stick.  These  snares  were 
set  on  tile  animal's  run.  The 
spriuj^-pole  is  generally  from 
five  to  six  feet  long. 

Hears  were  generally  hunted  with  how  and  arrow,  but  sometimes  with  dogs. 
Tiiey  were  also  trapped  by  means  of  dead  falls.  Mountain-goat  antl  big-horn 
sheep  were  hunted  with  bow  and  arrows,  lieaver  were  also  occasionally  hunted 
with  dogs.  They  were  killed  with  a  spear  with  a  bone  point.  Coyotc's  and  fo.xes 
were  often  caught  by  digging  or  smoking  tlum  out  of  their  hoIi;s.  To  kill  black 
bear  or  cougar  was  considered  no  great  fei  t ;  but  the  hunter  who  had  killed, 
single-handed,  grisly  and  especially  silver-tip  bear,  was  highly  respected  for  his 
courage;  and  for  this  reason  many  young  men  hunted  the  grisly.  Many  stories 
are  related  of  desperate  encounters  with  this  animal.  The  introduction  of  the 
repeating-rifle  has  minimized  to  a  great  extent  the  dangers  of  such  encounters. 
The  Indians  claim  that  the  grislies  were  much  less  fierce  in  some  parts  of 
the  country  than  in  others.  Stories  are  related  of  an  Indian  who  lived  a 
couple  of  generations  ago,  and  hunted  the  grisly  with  weapons  peculiar  to  him- 
self. One  of  these  was  a  bone,  which  he  held  by  the  middle  with  his  hand.  It 
was  sharpened  to  a  point  at  both  ends.  Mis  other  weapon  was  a  stone  club. 
When  the  grisly  opened  its  mouth  and  stood  up  to  fight  him,  the  Indian  shoved 
the  hand  holding  the  bone  (with  the  points  up  and  down)  into  the  animal's  mouth. 
When  the  beast  closed  its  mouth,  the  sharp  points  [jierced  it,  causing  it  great 
pain  ;  then,  while  the  bear  was  trying  witli  its  paws  to  take  the  obstruction  out  of 
its  mouth,  the  Indian  clubbed  it.  Excepting  some  of  the  older  men,  very  few 
of  the  Indians  now  trap  or  snare  game  or  fur-bearing  animals.  The  young  men 
prefer  hunting  to  trapping. 

FisiiiN(;.  —  In  the  larger  rivers,  where  the  current  is  generally  rapid,  salmon 
and  other  fish  are  caught  by  moans  of  the  bag-net  (Fig.   230).      The   net  is 


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TKIT,   THR   THOMPSON    INDIANS   OV    URITISH    COI.UMHIA. 


'1 


Fig.  230  (^,Jf|).     Mag-nft. 


made  of  bark  twine  woven  in  lar^'e  meshes.     The  size  of  the  mouth  is  about  equal 
to  the  space  enclosed  by  a  man's  extended  arms  with  the  middle  fingers  tonchin<,f 

each  other.  Ihis  bag  is  fas- 
tened on  a  hoop,  generally 
of  fir  or  cedar,  which  has  a 
long,  straight  handle  of  the 
same  material.  Around  the 
hoop  there  are  small  horn 
rings,  to  which  the  bag  is 
attached.  In  nets  used  for 
the  capture  of  small  fish 
the  meshes  of  the  .et  are 
fastened  to  the  ho  ip.  A 
string,  to  which  a  small 
piece  of  stick  is  fastened  at  one  end,  for  a  handle,  is  attached  to  the  bag.  and  this 
is  held  in  the  hand  of  the  fisherman  while  manipulating  the  net.  When  he  is  sure 
of  a  capture,  he  lets  go  the  piece  of  stick,  when  the  weight  of  the  fish  causes  the 
horn  rings  to  come  together,  and  thus  close  the  mouth  of  the  net.  The  fisherman 
then  draws  the  net  ashore,  pulls  the  stick,  thereby  opening  the  bag.  and  throws 
the  fish'out.  It  is  then  put  into  a  rather  large  circular  hole  made  by  scraping 
away  bowlders,  which  are  piled  up  around  the  sides,  leaving  a  clear  space  u{ 
p<!)bles,  sand,  or  gravel  in  the  centre.  The  bowlders  around  the  edges  form  a 
wall  a  foot  or  two  high.  Near  this  hoi.,-  is  kept  a  small  stick  to  be  put  into  the 
fisii's  mouth  and  gills,  and  to  break  its  neck  by  pressing  the  head  l)ackward,  as 
well  as  a  short  club  of  wood  or  stone  for  striking  the  fish  on  the  head  and  killing 
it  when  first  taken  out  of  the  water. 

Drag-nets  are  occasionally  used  in  winter,  spring,  and  early  summer,  especially 
in  lakes  and  in  the  pools  of  rivers.  They  are  g.tneraliy  aljout  twenty  fathoms 
long,  and  their  meshes  are  of  about  the  same  size  as  those  of  the  dip-nets,  or 
slightly  smaller.  Some  of  them  are  set  by  being  fastened  to  stakes  at  each  end, 
or  have  sticks  for  buoys,  and  stone  sinkers  at  the  bottom.  They  are  left  in  the 
water  all  night,  and  hauled  into  a  canoe  in  the  morning. 

Plai.orms  reaching  a  few  feet  out  from  the  edge  of  the  river  are  erected  for 
the  fisherman  to  sit  on  while  dipping  his  net  into  the  stream,  which  he  does  at 
short  intervals,  drawing  it  down  with  the  curnmt.  These  platforms  are  built  at 
those  spots  where  the  fish  "hug  the  shore"  in  their  attempt  to  get  up  a  rapid 
stretch  of  water.  About  three  yards  or  so  upstream,  above  the  platform,  a  few 
stakes  about  half  a  foot  apart,  and  reaciiing  a  few  feet  above  the  surface  of  the 
water,  are  driven  into  the  river-bf)ttom.  Large  (lat  bowlders  held  in  both  hands 
were  used  as  pile-tirivers.  The  stakes  are  tied  near  tlieir  tops  with  withes  to  a 
long  pole  which  reaches  to  the  shore  and  acts  as  a  brace.  This  breakwater  is  used 
for  the  purpose  of  making  the  water  rough  and  foamy,  to  better  hide  the  net  when 
dipped.     Some  fishermen  drive  stakes  into  the  river-bottom  not  far  from  shore. 


:>i 


•   turn 


TRir,  THK   THOMPSON    INDIANS   OK    BRI  IISH    C.GI.UMHIA. 


2St 


to  which  they  moor  their  canoes,  and  then  dip  for  salmon  with  the  bag-net.  No 
platform  is  then  needed.  Hauls  made  this  way  are  not  as  heavy  as  those  frmi 
platforms.  On  Thompson  River,  which  has  clear  water,  this  kind  of  hshing  is 
generally  done  at  night ;  but  on  Eraser  River,  where  tlie  water  is  very  muddy, 
fishing  is  carried  on  in  the  daytime.  The  lower  course  of  I'Vaser  River  is  particu- 
larly well  adapted  to  this  method  of  fishing.  The  waters  are  exceedingly  rapid, 
compelling  the  fish  to  keep  close  to  the  banks.  .\t  the  same  time  the  salmon  are 
in  good  condition,  having  left  the  sea  shortly  b.=for..  reaching  the  Iraser  Carton. 
Nume-ous  low  points  of  rock  jut  out  into  the  river,  forming  admirable  stations 
for  the  fishermen.  Under  these  circumstances  the  Lower  Thompsons  catch  plenty 
of  salmon,  even  in  years  when  there  is  a  comparative  scarcity  of  fish  ;  therefore 
they  confine  themselves  to  curing  the  choicest  fish  only.  l  he  king  salmon  is 
considered  best.     From  it  much  oil  is  obtained. 

The  handles  of  bag-nets  in  use  in  the  Fraser  Carton  are  frequently  ve.  y  long, 
to  facilitate  their  use  from  points  some  height  above  the  water.  As  suitable 
rocks  are  plentiful,  fishing-platforms  like  those  erected  by  the  Lpper  I  hompsons 
are  used  in  but  few  places. 


Fig-    ,1  (lilnt-     FUh-spearwilh  DetachaMe  Poinu.     1  nat.  sire. 

Another  favorite  method  of  fishing  is  by  spearing  from  the  shore  while  the 
salmon  are  running.  The  spear  (Fig.  231),  which  has  a  handle  fifteen  feet  or 
more  in  length,  consists  of  two  long  prongs,  each  of  which  has  a  barb  pointing 
inward  fastened  at  the  end.  The  spear-head  is  attached  loosely  with  a  line  to  the 
handle.  When  a  fish  is  struck,  the  barbed  points  become  detached  from  the 
spear-head  The  fish,  with  the  detached  barbed  points  in  its  body,  is  then 
hauled  ashore  by  means  of  the  line.  It  is  said  that  in  some  of  these  spears  the 
whole  foreshaft  is  detachable.  A  spear  consisting  of  a  head  with  one  long 
barbed  point  is  also  used.  Some  of  these  are  detachable,  others  not.  I  he 
spear  is  thrust  right  through  the  body  of  the  fish,  and  is  used  with  a  very  long 
handle,  for  spearing" fish  off  rocks  or  a  considerable  distance  from  shore.  In  the 
stiller  reaches  of  water,  fish  are  speared  from  canoes  at  night  by  torchlight. 
The  principal  kind  so  caught  is  a  large  species  of  trout  weighing  from  thirty-five 
to  fifty  pounds.  Every  s,.ring.  about  April,  the  Spences  Bridge  band,  the  only 
Thompson  Indians  who  spear  large  fish  in  this  way,  used  to  gather  near  the 


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353 


TEIT,  THK  THOMPSON    INDIANS   OF   BRITISH  COLUMUIA. 


mouth  of  Nicola  River  to  catch  these  large  trout.  This  was  done  from  plat- 
forms on  the  south  side  of  Thompson  River  for  half  a  mile  or  more  below  the 
mouth  of  Nicola  River,  to  nearly  half  a  mile  up  the  Nxola.  Above  this 
point  they  built  a  weir  across  Nicola  River  to  stop  the  trout  ascending,  and 
speared  them.  Large  numbers  of  men  of  the  Nicola  ami  Lytton  bands  fished 
here  at  the  same   time,  so   that    there   were   at   this   season    a   hundred   tents 


SD 


►f»« 


Kii;.  ^la'iAJfl'.     'I'lirec-proinir.!  Kish-spe  ir.     \  nut.  si/e. 

or  more  at  Nkamtcin  and  Nskaptse  Ix.  I'or  this  kind  of  trout  a  spear  is  used 
the  head  of  which  consists  of  three  prongs  (Fig.  232),  —  two  long  ones  with  barbs, 
and  a  short  one  in  the  middle  with  a  sharp  point.  The  head  is  securely  fastened 
to  a  comparatively  short  handle.  The  same  kind  of  spear,  only  much  smaller,  is 
used  for  spearing  small  fish.  Formerly  these  spears  were  made  of  firwood,  and 
the  barbs  of  deer-antler.  Iron  is  now  substituted  for  the  latter.  It  is  said  that  a 
few  of  the  spear-heads  could  be  detached  from  the  handle.  They  are  always 
used  for  striking  down  on  the  fish  over  the  back,  the  barbs  settling  into  each  side, 
and  are  specially  ailapted  for  spearing  from  canoes. 

Fishing-canoes  are  manned  Ijy  a  cn-w  of  four  or  at  least  three  men,  who 
wear  masks  or  eye-shades  (hig.  233)  as  a  protection  from  the  glare  of  the  light. 

One  man  in  the  stern  manages  the  canoe  so  as 
to  make  it  drift  broadside  down  the  current ; 
another,  in  the  centre,  holds  a  torch  ;  while  a 
harpooneer  stands  on  each  side  of  him.  The 
fish  are  speared  from  the  downstream  side  of 
the  canoe.  X'ery  cold  weather  with  running 
ice  is  considered  most  propitious  for  spearing. 
It  requires  considerable  skill  to  spear  the  heavy 
fish  in  this  manner,  and  also  to  throw  the  fish 
out  of  the  barbed  spear-head  when  taken  into 
the  canoe,  as  the  side-barbs  sink  deep  into  its 
flesh.  The  Lower  Thompsons  hardly  ever 
spear  fish,  owing  to  the  muddy  state  of  the 
water  of  Fraser  River,  which  prevents  the  fish 
from  being  seen. 

in  winter,  fish  were  speared  through  holes  in  the  ice.  The  spearman  cov- 
ered his  head  and  shoulders  with  a  blanket  or  mat  for  shade,  that  he  might 
be  better  able  to  discover  the  fish  under  water.  No  bait  was  used  to  attract  the 
fish.     Sometimes  the  fisherman  cut  a  large  hole  in  the  i.x-,  through  which  he 


••'B- '33'il3al.     Kyc-sh.iilc. 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA.  253 


fish 
He 


oe,  fishes'  eyes,  ants'  ejjgs, 
did  not  wear  an  eye-shade. 


fished  with  hook  and  line.     He  used  as  bait 
woodworms  or  grasshoppers,  flies,  and  meat. 
Others,   again,    speared  anything  seen   when 
walking  along  the  edge  of  the  ice.     The  hooks 
were  made  of  hare,  dog,  and  deer  bone ;  and 
the  lines,  of  Indian-hemp  bark.     The  former 
have  been  supplanted  by  metal  hooks,  but  the 
latter  are  still  used.     Some  nooks  consisted  of 
two    bone  barbs  tied  together  (Fig.   234,  a), 
others  were  made  of  a  shank  of  rosewood  and  a 
bone  barb  (Fig.  234,  d).     A  short  string  was 
attached  to  the  hook,  and  served  for  tying  on 
the  bait.      The   fish-line  was   generally  kept 
wound  on  a  reel.      The  Lower   Thompsons 
hardly  ever  fished  through  holes  in  the  ice. 

Sturgeon  are  fished  on  Fraser  River,  near 
Lytton,  with  hooks  and  lines,  from  the  shore, 
but  more  generally  from  canoes.  Large  bone 
hooks  about  half  an  inch  in  diameter,  with  a 
wooden  shank  five  or  six  inches  in  length,  and 
a  heavy  bark  line  from  seventy  to  a  hundred 
yards  long,  are  used.  A  stone  sinker  is  fas- 
tened four  and  a  half  or  five  feet  above  the  hook. 
The  largest  sturgeon  are  caught  in  the  stretch 
of  water  from  Si'ska  to  Lillooet.     They  often 

measure  from  nine  to  eleven  feet  in   length.  _ 

The  bait  used  is  generally  the  tail-end  of  a  salmon.  Sturgeon  of  a  small  s.ze 
are  caught  by  the  Lower  Thompsons.  No  sturgeon  frequ.mt  the  nvers  and  lakes 
of  the  country  inhabited  by  the  Spences  Bridge  and  Nicola  bands. 

For  fishing  catfish,  a  stake  is  driven  into  the  river-bottom  near  shore,  and 
a  rather  thick,  short  line  is  fastened  to  it  a  little  under  water-hne.  l<our 
lighter  lines,  two  or  three  feet  in  length  and  about  as  many  i.et  apart  are 
attached  to  the  thick  line;  and  hooks  baited  with  fish,  fry,  or  smal  trout,  are 
fastened  to  them.  These  lines  are  left  in  the  water  over  night,  and  examined 
each  morning.  Other  lines,  several  fathoms  long,  are  set  out  :n  the  stream. 
Among  the  Lower  Thompsons  hook-and-line  fishing  is  practised  principally 
by  boys  during  fair  weather  in  tlie  few  creeks  in  which  trout  are  plentiful.  A  few 
mountain  lakes  also  contain  trout ;  and  people  who  camp  near  by  for  the  pur- 
pose  of  hunting  and  digging  roots,  fish  for  them  from  rafts  with  hook  and  line 

Salmon-trout  ar.  also  fished  with  lines  of  bark  of    iMy'^m  canualunnm  L 
made  somewhat  thicker  than  the  ordinary  lines,  an.  from  thirty  to  fifty  feet 
or  more  in  length.     The  hooks  used  are  double  or  treble  the  size  of  the  ordinary 
trout-hooks,  and  were  formerly  made  of  bone  or  wood,  with  horn  or  bone  points. 


Fig.  2j4.'>ia*«4'.i»liil.>-     Hsh-hoolt..     Jn,it.  .iM. 


5  8: 

Hi*  - 

& 

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•I 


254 


TEIT,   THE  THOMPSON    INDIANS   Of   URITISH   COLUMBIA. 


A  few  feet  above  the  hook  a  stone  sinker  is  fastened  to  the  line.  The  whole 
line  is  coilwl  up  in  the  hand,  and  thrown  out  into  the-  stream  as  far  as  possible, 
then  gradually  hauled  in.      Thi;  liait  used  is  roe  of  salmon-trout. 

Weirs  and  traps  were  also  used  for  fishing.  The  former  were  built  in  shal- 
low rivers,  and  intended  principally  for  catching  :;almon.  They  were  made  of 
small  poles,  sticks,  and  limbs  of  bushes,  set  close  together  in  the  water,  standing 


Fig.  235.    Fifh-wcir. 


upright,  and  stretching  across  the  river  like  a  fence.  These  were  fastened  to- 
gether or  to  horizontal  cross-poles,  and  the  whole  was  supported  and  kept  in 
position  by  large  poles  with  braces  set  in  the  river  (Fig.  235).  The  salmon 
ascended  to  this  obstruction,  where  they  were  stopped  and  speared  by  hundreds. 
The  fish  were  raked  out  with  gaff-hooks.  These  hooks  have  come  into  use 
within  the  last  twenty  or  thirty  years.     Spears  were  formerly  used. 

Traps  are  of  two  kinds.  One  kind  is  made  of  split  pieces  of  pine-wood, 
sometimei,  in  the  form  of  a  box,  with  the  slats  so  placed  that  the  fish  can  go  in 
but  cannot  get  out  again.  The  other  kind  is  cylindrical,  and  composed  of 
willow  switches  made  into  a  basket.  There  are  several  varieties  of  these.  The 
traps  are  used  in  the  spring  or  fall  for  trout,  and  are  set  in  streams  near  the 
outlets  of  lakes,  the  stream  on  each  side  of  the  trap  being  dammed  up  to  allow 
no  other  passage  for  the  fish.  Weirs  and  traps  were  hardly  ever  used  by  the 
Lower  Thompsons. 


1  tarn 


VI. -TRAVEL  AND  TRANSPORTATION;  TRADE. 

Trwfi,  am.  TuANSiM.in  ATioN.-The  canoc-s  used  by  the  Thompson  Indians 
xvere  mostly  duu-outs  made  principally  from  cedar  by  the  lower  division,  and 
sold  by  them  to  the  other  divisions  ot  the  tribe.     They  were  seldom  over  twenty- 
five  feet  in  length.     I-'orty  or  fifty  years  ago,  cnnoes  were  manufactured  in  large 
numbers,  and  were  cheap  and  plentiful.     The  .Spences  Bridge  band  genera  ly 
bought  their  canoes  from  the    Lytton  band,  and  they  in  their  turn   from  the 
Lower  Thompsons,  although  the  Lytton  and  Upper  Eraser  bands  manufactured 
many  themselves,  chiefly  of  yellow  pine  and  cottonwood  ;  but  canoes  made  from 
these  were  heavier  and  more  liable  to  split  than  those  made  from  cedar.      1  he 
nine  dug-outs  of  the  Lytton  band  were  generally  of  fine  workmanship  and  almost 
if  not  equally  as  well  made  as  those  of  the  Lower  Thompsons.      1  he  Spences 
Bridge  and  Nicola  bands,  and  to  a  lesser  degree  the  other  upper  divisions  of  the 
tribe,   were  indifferent  canoe-builders,  and  they  had  very   little  wood  in  their 
country,  at  least  in  proximity  to  the  rivers,  suitable  for  that  work.     Bark  canoes 
were  not  much  used  by  the  Lytton  band,  probably  because  the  material  could  not 
be  obtained  in  abundance  in  their  country,  and  because  cedar  canoes  were  cheap 
and  easily  obtained.     Bark  canoes  were  formerly  used  by  the  bpences  Bridge 
band,  and  possibly  by  the  Nicola  band  and  the  Athapascan  tribe  of  Nirola  Val- 
ley,—by  the  former  on  the  lakes,  where 
much  fishing  was  done.     Lakes  and  deep 
mountain  streams  were  generally  crossed 
on  canoes  of  this  kind  (I'ig.  236).     They  r\u  n<>.  i.arkCano...f  u,wcrihump»oni..dia„s. 

have  been  out  of  use  for  the  last  thirty  • 

years  or  more.     The  Lower  Thompsons  used  various  types  of  dug-outs  made  of 
cedar,  which  are  shown  in  I'ig.  237. 


'^A  — 


IP 
IP 

•I 


__J 


Fig.  2jT.    Types  of  Dug-oul». 

The  prows,  stern-pieces,  and  gunwales  of  these  canoes  were  in  many  cases 
carved,  and  painted  red,  white,  and  black.  More  recently  blue  and  yellow  have 
also  been  used.  Canoes  were  frequently  ornamented  with  rows  of  elk  or  caribou 
teeth  and  shells  along  the  outside  of  the  gunwales  and  on  the  sides  of  the  bow 
and  stern.  The  Lower  Thompsons  ascribe  no  meaning  to  carvings  on  canoes 
other  than  that  of  decoration.     They  probably  copied  the  designs  from  their 

L*SS] 


Ml 


256 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


/ 


I 


Fig.  ij8.    Paddln. 


> 


neighbors  on  the  coast.     The  paddies  used  for  propelling  canoes  were  of  shapes 

similar  to  those  ol)t:»ining  among  the  Coast  Indians  (iMg.  238),  and  were  fre- 
quently painted  different  colors.     Rafts  made  of  dry 

logs  tied  together  with  withes  were  used  for  fishing 

and  for  crossing   rivers,   and   are    still    occasionally 

used.      The  Nicola  band  use  rafts  made  of  bundles 

of  rushes.     At  the  present  time  canoes  are  expensive 

as  well  as  scarce.     .Some  of  the  Lytton  Indians  have 

within  the  last  few  years  adopted  boats  of  cedar  or 

pine.     Thes(;  they  make  themselves,  and  occasionally 

manipulate  them  partially  with  sails. 

In  olden  times  goods  were  transported  by  land  on 

the  back  by  means  of  tump-lines  (Fig.  213).     Meat, 

baskets   filled   with    berries   and    roots,  and  the  few 

necessaries  of  a  travelling  family,  were  transported  in  chis  manner.     The  Upper 

Thompsons  use  tump-lines  made  of  buckskin,  while  the  lower  division  use  also 

cedar-bark  lines  or  those  woven  of  mountain-goat  wool.     The  designs  on  these 

are  the  same  as  those  used  on  basketry  ( I'ig.  311). 

Dogs  were   never  used   for  sleighing  or  packing  purposes,  as  among   the 

tribes  farther  north,  probably  because  the  country 
was  too  rough  and  mountainous,  and  also  on  account 
of  the  light  snowfall  in  the  valleys. 

While  hunting  or  travelling  in  the  mountains 
when  the  snow  is  deep,  the  Indians  make  use  of 
snowshoes.  Six  forms  are  distinguished,  accord- 
ing to  the  form  of  the  netting  :  i.  The  "owl  sole," 
which  is  used  by  the  Lower  Thompsons;  2.  The 
"magpie  sole"  (I'ig.  239),  wliich  is  used  by  the 
Lytton  band,  the  Upper  Fraser  band,  and  to  some 
extent  by  the  Spences  Hridge  band  ;  according  to 
mythology,  these  two  forms  were  used  by  the  Owl 
and  the  Magpie  ''espectively  ;  3.  A  variety  of  the 
second  form,  used  by  the  same  tribes ;  4.  The 
"  Stuwi'xamux  sole"  (Figs.  240,  241),  which  is 
used  by  the  Nicola  and  Spences  Bridge  bands  and 
by  the  Okanagon  ;  it  derives  its  name  from  the 
Athapascan  tribe  of  Nicola  Valley,  who  are  said  to 
have  used  it ;  5.  The  ordinary  snowshoe ;  6.  Still 
another  type,  which  is  used  by  the  Spences  Bridge 
and  Upper  Fraser  bands,  but  is  obtained  by  trade 
from  the  Shuswap.  It  is  from  four  to  five  feet 
long,  generally  pointed  at  both  ends,  has  two  cross-sticks,  and  is  more  or  less 
firmly  netted.     It  is  best  adapted  for  a  flat,  open  country  with  loose  snow.     The 


Fig.  ajq  ftUJi)-     Snowshoe,  "  Miimiic  Sole 
I'vpe.    I  nat.  size. 


^ 


TKI  I,    I  Ilf-;    rilOMl'SON    INLUANS  01'   BRll'ISH   COLUMBIA. 


257 


frames  of  the  Lower  Thompsons'  snowshoes  are,  on  the  whole,  rounded  (Fig. 
242).  this  form  i^einif  hist  adapted  for  travel  on  steep  mountains.  Their 
meshes  are  rather  wide,  which  is  considered  favorable  for  travel  in  moist 
snow.  Those  in  use  amonj,'  the  upper  portion  of  the  tribe  are  much  longer, 
although  generally  not  so  long  as  thosi;  used  by  the  Athapascan  tribes  of  the 
northern  interior.  They  are  also  much  better  and  mon'  closely  netted. 
The  front  of  the  snowshoes  is  turned  up.  When  bending  them,  the  frames 
of  the  two  shoes  are   tietl  together,  and   the  points  spread  apart  by  means  of 


lig.  240, 


Fig.  241. 
Kigs.  340  Ifllft,  241  (iltnt.     Snnwnhnes,  "  Stimi'x.ininx  Solv"   I  >'|iC.     t\ 
Hk.  a4J  •4H,it.     Ordiil.try  Siinwslifie,     |  nilt,  lire. 


a  short  stick,  in  this  position  they  are  steamed  until  they  assume  the  proper 
shape.  The  frame  is  made  of  one  piece  of  mountain-maple  or  yew  wood,  and 
the  network  is  of  raw  deer-hide  cut  into  fine  strings  and  slightly  twisted.  A 
temporary  snowshoe  is  sometimes  made  use  of.  It  consists  of  two  pieces  of  fir- 
branch  about  three  feet  long,  and  tied  together  afboth  ends.  I*"our  or  five  small 
sticks  are  tied  across  to  stretch  the  shoe  and  to  sujjport  the  foot  (Fig.  243).  A 
few  men  of  the  Nicola  band  at  the  present  day  occasionally  use  the  long  wooden 
snowshoe,  after  the  Norwegian  style,  which  they  have  adopted  from  the  whites. 
Hunters  sometimes  used  toboggans  made  of  fir-branches  for  sliding  down  snow- 
covered  hillsides. 

Horses  were  introduced  among  the  Upper  Thompsons  towards  the  end  of 
the  eighteenth  century.  In  the  beginning  they  were  extensively  used  for  food. 
They  became  common  about  fifty  or  sixty  years  ago.     It  seems  that  the  first 


:> 


IP 


> 


•« 

g 


I 


258 


TKIT,   Tlir,  TiroMI'SON    INDIANS  f)F   HRITISH   COLUMBIA. 


horses  were  obtained  from  the  Sahaptin,  Shoshone,  and  Cayiise.     Horses  were 

introduced  amonj,'  the  northern   Shiiswap  about  the  year   1S30.      They  reached 

the  Carriers  not  before  i860. 

At  present  horses  are  used  for  ridiny  and  packing.  Pack- 
saddles  an-  generally  made  of  |)oplar  or  birch.  Ihe  articles  to 
lie  placed  on  the  horse  are  put  into  s(|uare  packiiiK-skins  of 
scraped  horse  or  buffalo  hide,  of  the  same  kind  as  those  used 
by  the  Indians  of  the  IMains.  Tht;  ])acks  are  strapped  to  each 
side  of  the  pack-saddle.  The  saddle-jfirih  is  made  of  canvas 
or  woven  of  horsehair.  Before  the  arrival  of  the  whites,  ridin).{- 
saddli's  other  than  those  of  their  own  make  were  unknown. 
They  were  made  ot  wood,  and  padded  with  soft  skins,  deer-hair, 
or  jjrass.  Many  were  frinj^ed  and  ornamented  with  porcupine- 
(|uill  embroidery  or  with  beadwork.  They  used  cruppers  made 
of  buckskin,  leather,  or  canvas,  stuffed  with  horsehair  or  hay. 
The  stirrups  were  formerly  made  of  wood  (I'ijj.  244).  Many 
were  carved,  and  the  desijrns  filled  with  red  paint.  Most  of  the 
Indians  rode  bareback.  Instead  of  bridles  and  bits,  a  noose  of 
.skin  or  horsehair  was  put  on  the  horse's  nose  and  fastened  to  the 
lower  jaw.  Leather  saddles  and  bridles  with  Mtjxican  bits  are 
now  common. 

Saddle-blankets  were  made  of  sajjebrush-bark,  willow-bark, 
or  grass,  woven  like  bed-mats,  or  of  deer,  bear,  buffalo,  and  goat 
skins  and  dressed  buckskin.  I'ormerly  llat-backed  baskets  (  Fig. 
146)  were  used  as  saddle-bags  by  the  Lytton  band.      Nowadays 

such  bags   are   made  of  cloth   or  buckskin.     Many  of   them   are   fringed,  and 

highly  ornamented  with  embroidery  (Fig.    151).     Pack 

ropes  and  halter-ropes  were   made  of  bark-fibre,  grass, 

and  horsehair.     Some  halter-ropes  were  made  of  a  black 

and  a  yellow  horsehair  rope  twisted  together. 

Trade. — There   was   in   early   days   a    considerable 

trade  between   the  different  divisions   of   the  tribe,  and 

even  with  neighboring  tribes  of  the  interior  and  of  the 

coast.     The  Okanagon  sold  to  the  Spences  Bridge  band 

buffalo-hides,  painted  skin  robes,  bark  o{  A pocynum  canna- 

binum  L.,  deer-nets,  skin  bags,  dressed  moose-skin,  scent, 

paint  or  red  ochre,  horses,  bark  made  into  twine  for  snares, 

bone  or  horn  beads,  salmon,  roots,  berries,  and  sometimes 

shells.     The  Nicola  band,  who   had  very  little  salmon   in   their  territory,  bar- 
tered buffalo-skin  bags,  buckskins,  and  horses,   for  salmon,  berries,  roots,  and 

Indian-hemp  bark  ;  but  some  of  them  fished  with  their  friends  at  Spences  Bridge. 

Many  of  the  articles  traded  for  with  the  Okanagon  were  sold  again  to  the  Lytton 

band ;  but,  besides,  the  Spences  Bridge  band  sold  to  them  buckskin  of  their  own 


Fig.  »«'i»liii. 

remporury  Snowihne. 

Lrnsth,  66  fnchet. 


Fig.  344  (lUi^.   Slimip.    Height, 
7  inchei. 


Memoir  of  the  American  Museum  of  Natural  History  New  York. 


PUBLICATIONS  OF  THE  JESUP 
NORTH  PACIFIC  EXPEDITION 


Edited  by  FRANZ  BOAS. 


t; 


*he  Jesup  North  Pacific 
Expedition  was  or- 
ganized in  the  year  1897 
for  the  purpose  of  in- 
vestijfating  the  tribes  in- 
habitinjf  the  extreme 
northern  part  of  Asia  and 
the  northwest  coast  of 
America,  with  a  view  to 
determining  the  relation- 
ships between  the  races, 
languages,  and  cultures 
of  this  area.  It  was  hoped 
that  the  results  of  the  in- 
vestigation would  contrib- 
ute towards  the  solution 
of  the  question  of  the 
earliest  relations  between 
the  races  of  America  and 
Asia. 

The   funds   for  this 

enterprise  were  furnished 

through  the  liberality  of 

Mr.     Morris     K.    Jesup, 

President   of  the   American    Museum    of  Natural  History  in  New  York ;  and 

the  investigation  was  in  charge  of  Dr.  Franz  Boas,  Professor  of  Anthropology 

at  Columbia  University. 

The  operations  of  the  Expedition  extended  from  the  year  1897  to  1903, 

Leiden.  —  E.  J.  BRILL  Ltd,  Printers  and  Publishers. 
New  York.  —  G.  E.  STECHERT  &  Co. 


Chukchee  Herdsinnn  Throwing  a  I.asso. 


IS 


iU'i 


--^sJ 


THE  JESUP  NORTH  PACIFIC  EXPEDITION. 


and   covered   the  area  from  Columbia  River  northward  to  Berinjjf  Strait,  and 
westward   from    Bering    Strait   to  the  Amur  River.     A  number  of  expeditions 

were  organized.  Field-work  in  America  was  car- 
ried on  by  the  leader  of  the  Kxpedition,  by 
Prof.  Roi.ANn  B.  Dixon  of  Harvard  University, 
Prof.  LiviNr.STON  Farrand  of  Columbia  University, 
Mr.  Gkrarp  Fowkk  of  St.  Louis,  Mr.  Hari.an 
I.  Smith  of  the  American  Museum  of  Natural 
History,  Dr.  John  R.  Swanton  of  the  Bureau 
of  American  Ethnology,  and  Mr.  James  Tkit  of 
.Spences  Bridge,  B.  C.  The  work  on  the  Asiatic 
Continent  was  carried  on  by  Mr.  Waldkmar 
BoGORAS  of  St.  Petersburg,  Mr.  Gkrard  Fowkk  of 
St.  Louis,  Mr.  Waldkmar  Joiiiklson  of  St.  Peters- 
burg, and  Dr.  Bkrtiioi.i)  Laukek  of  Columbia 
University.  All  these  gentlemen  have  contributed 
to  the  publications  of  the  Expe- 
dition. 

The  results  of  these  investi- 
gations arc  being  published  in  a 
series  of  volumes,  in  the  same 
form  as  the  present  prospectus. 
The  books  are  amply  illustrated 
with  text-figures  and  heliotype 
plates,  representing  .specimens  col- 
lected on  the  various  expeditions, 
types  and  views.  The  whole 
series  is  planned  to  embrace  twelve  volumes,  ranging  from 
500  to  700  pages  each. 

The  first  ten  volumes  are  devoted  to  a  discussion  of  the 
results  of  the  .single  expeditions,  and  contain  detailed  descriptions 
of  the  tribes  inhabiting  the  northwest  coast  of  the  American 
Continent,  and  the  northeastern  part  of  Siberia.  Special  attention 
has  been  paid  to  giving  a  full  representation  of  the  various 
aspects  of  the  culture  of  all  these  tribes.  For  the  solution  of 
the  special  problem  of  the  Expedition,  it  has  seemed  particularly 
important  to  collect  the  fullest  possible  data  on  mythology  and 
art,  which  will  therefore  be  found  to  be  discussed  in  consider- 
able detail  in  all  the  volumes.  Many  of  these  volumes  contain 
also  comparative  material  bearing  upon  the  relations  of  the 
individual  tribes  to  their  neighbors.  All  the  expeditions  have  collected  a  large 
amount  of  anthropometric  material,  skulls,  and  other  somatological  information. 


Stone  Sculpture.     Vancouver  Island. 


I  louse- Post. 
Ilaidn  Indians. 


;-5 


iC 


IImmhmw-  - 


:af 


THE  lESUP  NORTH  PACIFIC  EXPEDITION. 


This   will    be   published  in  the  eleventh  volume  of  the  series.     In  the  twelfth 
volume  Professor  Boas  will  give  a  general  summary  and  state  the  final  results 


Model  of  a  lUiiU  Cnnoe, 

of  the  Expedition.     The  material  collected  has  shown  clearly  a  close  affiliation 
between  the  aboriginal  tribes  of  northwest  America  and  of  Asia. 

The  first  and  s  ud  volumes  of  the  publications  are  devoted  entirely  to 
a  description  of  Amir"  in  tribes, 
more  particularly  of  the  Salish  tribes 
of  British  Colur.iMa  and  of  the 
State  of  Washington,  and  to 
detailed  discussions  of  the  archxol- 
ogy  of  southern  Briii;jh  Columbia. 

The  third  volunu.'  and  the  tenth 
volume  contain  the  linguistic  results 
obtained  by  the  expeditions  of 
Professor  Boas  and  Dr.  Swanton, 
the  former  dealing  with  the  Kwakiutl 
of  northern  Vancouver  Island,  the 
latter  with  the  Haida  of  Queen 
Charlotte  Islands.  The  results  are 
given  in  the  form  of  texts,  largely 
of  mythological  character,  in  the 
native  languages,  with  parallel  trans- 
lations. 

The  fifth  volume  contains  also 
the  results  of  these  two  expeditions, 
the  first  part  being  a  detailed  dis- 
cussion of  the  social  organization 
of  the  Haida  Indians  of  Queen 
Charlotte  Islands  by  Dr.  Swanton, 
while  the  second  part  will  be  devoted  to  a  description  of  the  ethnology  of 
the  Kwakiutl  Indians  of  Vancouver  Island  by  Professor  Boas. 

The  fourth  volume  is  largely  devoted  to  a  description  of  the  Amur  River 


Stune  Dish.     Cowichan  liny.     UritUh  Culumbia. 


J!5 


Hliil 


if    i: 


THE  JESUP  NORTH  PACIFIC  EXPEDITION. 


tribes, .  the  first  part  being  a  discussion  of  the  decorative  art  of  this  area  by 
Dr.  Berthold  Laufer;  while  the  second  part  will  contain  a  contribution  by 
Dr.  Leo  Sternberg  on  the  material  culture,  religion,  and  social  organization 
of  the  Gilyak  and  Gold,  with  comparative  notes  on  the  Ainu. 

The  sixth  volume  is  entirely  devoted  to  a  detailed  description  of  the 
Koryak  by  Mr.  Waldemar  Jochelson,  to  which  is  added  a  brief  description 
of  the  Kamchadal  by  Mr.  Waldemar  Bogoras. 

In  the  seventh  volume  Mr.  Bogoras  treats  in  a  similar  manner  the  ethnology 
of  the  Chukchee;  while  volume  VIII  is  largely  devoted  to  the  mythology  of 
this  tribe,  part  of  which  is  also  given  in  the  form  of  texts  with  parallel  trans- 
lations. The  same  volume  will  contain  a  brief  description  of  the  Eskimo  of 
Siberia  by  Mr.  Bogoras. 

In  the  ninth  volume  Mr.  Jochelson  describes  in  considerable  detail  the 
Yukaghir,  and  those  Tungus  tribes  of  Arctic  Siberia  that  have  come  under 
the  influence  of  the  Yukaghir. 

Besides  these  volumes,  an  album  of  twenty-eight  plates  of  the  types  of 
British  Columbia  has  been  published. 


'■■4, 


> 


PLAN    OF   PUBLICATION. 

[Part,  marked  with  an  a.teri.k  (•)  are  In  preparation.] 

Flor. 

Boas      12  p.,  6  pi.  1898 

II.  The    Mythology   of  the    Bell'    Coola  Indians.     Fran^   Boas.      .03  p..       ^_ 

III.  Arthtologf  of  Lytton.    British   Columbia.     Harlan   I  Smith.     34  P-.       ^  _ 

.IV.  Thl  Thompson 'lnk?s'of  British  Columb^    James  Teit.     228  p.,  7  pl--     ^^^^ 

V.BalVy'DXs'ofthe'salishlndian;.  'Livingston  Farrand.     .op.,       ^  ^^ 

VI    Archtlogy'of  "the'^^h^mpson  River  Region.  Bri'tish  Columbia.     Harlan         __ 
I.  Smith.    42  p..  3  Pl-.  50  figs.  '900 

''°'"  ""Traditions  of  the  Chilcotin  Indians.    Livingston  Farrand.     54  P;  -QOO.      3-75 
i  Smtof  British   Columbia   and    Washington      Harlan    I.  Sm.  h  and 
Gerard  Fowke.     22  p.,  5  pl-  9  fig*-.  «"»?•   '90i  •     •     •     •     • 

III.  Traditions   of  the   Quinault   Indians.     Livingston    1-arvand.   ass.sted  by       ^^^ 

W.  S.  Kahnweiler.     56  p.  1902 '     '  ^' ,  "   u-    '    Unrlan 

IV.  Shell-Heaps    of  the    Lower    Fraser    River.    Br.t.sh    Columbia.     Harlan 

I    Smith.     60  p.,  2  pl..  51  figs.   1903 ^'     '     \'  .CO 

V    The  LUlooet  IndLs.     James  Teit.     .08  p..  2  pl..  40  figs.   .906  ^    _    .       4-50 

Vl"  Archeology  of  the  Gulf  of  Georgia  and  Puget  Sound.     Harlan  I.  Sm.th.       ^^^ 

142  p..  3  pl-.  98  figs.  1907     •     •     •     • 15  _. 

VII.  The  Shuswap.    James  Teit.     37°  P-  2  pl.  1909 

VOL.  III.    Kwakiutl    Texts.     Fran.    Boas   and    George    Hunt,     viii   t    533    P-     ^^^^ 
1902-1905     

''°'"  ^The   Decorative    Art   of  the    Amur.  Tribes.     Berthold   Laufer.     86   p..       ^^^ 

33  pl..  24  figs.   1902 

•II.  The  Tribes  of  the  Amur  River.     Leo  Sternberg. 

""''■^'contributions  to  the  Ethnology  of  the  Haida.    J.  R.  Swanton.     300  p.,     ^^  _ 
„.  Thfl^;^:tlS'vi:::^;"Ld.    F.n.  Boa.  -220  p..  26-pl.  .9.0    25.- 

,   l.-lor.  =  D..  0.40  =  Sh.  1.8=  Fts.  2.10  =  Mrk.  1.70. 


fl 


m^ 


mv: 


THE  JESUP  NORTH  PACIFIC  EXPEDITION. 

Vol.  VI.    The  Koryak.     Waldemar  Jochelson.  ""• 

I.  Religion  and  Myths.     382  p.,  13  pi.,  58  figs.,  map.  ,905     ....         2, - 

II.  Material  Culture  and  Social  Organization.    429  p..  27  pi.,  .94  figs.  igoB.    30.- 

VOL.  VII.     The  Chukchee.     Waldemar  Bogoras. 

I.  Material  Culture.    276  p.,  3,  pi.,  ,99  figs,  ,nap.  ,904    .    .    .     .  so- 
il. Religion.     260  p.,  3  pi.,  102  figs.  1907 *        "_ 

HI.  Social  Organization.     196  p.,  i  pi.  iqoq 

'^      ^  ^ 7'SO 

Vol.  VIII. 

I    Mythology  of  the  Chukchee.     Waldemar  Bogoras.     197  p.  ,9,0  .     .  62^ 

II.  The  Eskimo  of  Siberia.     Waldemar  Bogoras.  " 

Vol.  IX. 

I.  The    Yukaghir   and    the    Yukaghirized  Tungus.     Waldemar  Jochelson. 
^33  P-.  7  P'-  i  i^-'^p.  1910 

Vol.  X. 

I.  Kwakiutl    Texts.   _   Second    Series.     Franz    Boas   and   George   Hunt 
270  p.  1906 " 

II.  Haida  Texts.     John  R.  Swanton.     532  p.   1908  ........  /  Tq 

Vol.  'XI.    Physical  Anthropology. 
Vol.  'XII.     Summary  and  Final  Results. 

tm-  A  discount  of  207,  will  be  allowed  to  Subscribers  to  the  whole  Series. 


SOME  OPINIONS  ABOUT  THE  PUBLICATIONS. 

J.  R.  SW ANTON,  Contributions  to  the  Ethnography  of  the  Haida.  Vol.  V.  i.  Wiedcr 
ein  grosses  mit  zahlreichen  Tafein  und  Textabbildungen  versehenes  Prachtwerk  dcr 
ergebnisreichen  Jesup-Expedition,  das  Beitrage  zur  Ethnographie  der  Haidaindianer 
auf  den  Konigin  Charlotte-Inseln  an  der  amerikanischen  Nordwestkiiste  bringt.  Wahrend 
Dr.  Swanton  seine  sprachlichen  Forschungen  spater  in  den  Reports  des  Bureau  of 
Ameriran  Ethnology  zu  veroffentlichen  gedenkt,  behandelt  er  im  vorliegenden  Werk 
zunachst  die  hochinteressante  gesellschafdiche  Organisation  der  Haida.  Da  er  lange 
unter  ihnen  gelebt,  gewahrt  er  uns  tiefe  Einblicke  in  den  ausgebildeten  Schamanismus, 
das  System  der  Zauberei  und  der  Tabugebrauche,  die  eine  ganz  hervorragende  RoUe 
spielen.  Der  Band  schliesst  mit  einem  Verzeichnis  der  Familien,  Dorfer  und  Hauser 
der  Haida,  welche  wie  auch  aus  den  Karten  zu  ersehen,  wertvoUe  Erganzungen  zu 
den  Karten  der  britischen  Admiralitat  bringen.  (Globus). 

WALDEMAR  JOCHELSON,  The  Koryak.  Religion  and  Myths.  Vol.  VI.  i.  Es  ist 
dieses  der  sechste  Band  der  vom  amerikanischen  naturwissenschaftlichen  Museum  in 
New  York  veranstalteten  so  erfolgreichen  Jf  sup-Expedition,  ein  wiirdiges  Standard- 
werk  des  russischen  Verfassers,  der  schon  z  im  zweiten  Male  zum  Zwecke  ethnogra- 
phischer  Forschung  den  unwirtlichen  asiatischen  Nordosten  von  Kamtschatka  bis  zur 
Beringstrasse  bereiste.  Das  Ergebnis  seiner  Arbeit,  um  es  vorweg  zu  nchmen,  ist 
ein  ausserordentlich  wichtiges,  es  lautet:  Die  Mythologie  und  die  Sagen  der  asiatischen 
Korjaken  und  der  nordwestafrikanischen  Indianer,  wiewohl  beide  Volker  heute  durch 
gewaltige  Zwischenraume  und  das  Meer  getrennt  sind,  hatten  in  weit  zuriickliegender 
Zeit  rege  und  andauernde  Beziehungen  zueinander,  und  beide  Volker  tauschten  gegen- 
seitig  ihre  Ideen  aus.  Das  ist  ein  fiir  die  Volkerkunde  hochst  belangreiches  Ergebnis, 
welches  auch  durch  anderweitige  Forschungen  der  Jesup-Expedition  bestatigt  wird. 
Das  grundlegende  Werk  umfasst  gegen  400  Seiten,  enthalt  einc  grosse  Anzahl  Tafein 
und  bringt  am  Schlusse  eine  grosse  Sprachenkarte,  welche  die  Verteilung  der  Tun- 
gusen,  Jakuten,  Tschuktschen,  Korjaken,  Kamtschadalen,  Eskimo  und  Russen  im 
nordostlichen  Asien  zeigt.  (Globus). 

WALDEMAR  BOGORAS,  The  Chukchee.  Material  Culture.  Vol.  VII.  i.  In  diescm 
Werke,  das  den  ersten  von  drei  Teilen  iiber  die  Tschuktschen  bildet,  liegt  eine  zuver- 
lassige  und  allseitige  Scliilderung  der  materiellen  Kultur  dieses  Volkes  nach  den 
modernen  Anforderungen  der  Volkerkunde  vor,  wahrend  wir  bisher  nur  Materialien 
dazu  besassen.  Mit  hohen  Erwartungen  diirfen  wir  nach  dieser  Probe  der  Bearbeitung 
der  , Religion"  und  der  ,sozialen  Verhaltnisse"  entgegensehen,  die  zu  erfassen  ungleich 
schwerer  ist.  Bogoras  hat  aber  bereits  in  dem  Kapitel  iiber  die  ,Charakterziige",  die 
Spiele",  von  denen  ein  grosser  Teil  besonders  bei  religiosen  Festen  stattfindet,  und 
an  andern  Stellen  auch  auf  diesen  Gebieten  eingehendes  Verstandnis  fiir  die  Wichtig- 
keit  von  Einzelheiten  bewiesen.  (Petermanns  Mitteilungen). 


s 

> 


:**■ 


Ink 


«■ 


SOME  OPINIONS  ABOUT  THE  PUBLICATIONS. 


BERTHOLD  LAUFER,  The  Decorative  Art  of  the  Amur  Tribes.  Vol.  IV.  i.  This 
monograph,  like  all  the  memoirs  of  the  Jesup  North  Pacific  Expedition,  consists  of 
the  presentation  of  entirely  new  material.  Sumptuously  illustrated  with  250  drawings, 
it  deals  with  the  decorative  art,  which  is  practically  all  the  art,  of  the  Gold,  Gilyak, 
O^ochon,  and  other  tribes  of  the  Amur  region,  including  the  Ainu.  More  articles 
of  the  Gold  are  described  than  all  the  other  tribes  together.  Various  arts  are 
represented  —  carving  in  relief,  ornamental  painting,  cutting  of  patterns  in  birch- 
bark  and  paper,  and  especially  embroidering.  A  great  variety  of  decorated  objects 
are  treated  of,  such  as  eye-protectors,  mittens,  spears,  baskets,  coats,  and  spoons. 
The  bulk  of  the  book  consists  of  a  reproduction  in  illustrations  of  a  large  number 
of  specimens  of  this  art,  and  of  an  analysis  in  the  text  of  the  ornamental  forms  so 
shown.  This  analysis  is  carried  out  with  great  detail  and  much  accuracy.  . .  Dr. 
Laufer's  analysis,  in  addition  to  being  marked  by  caution  and  good  sense,  has  the 
inestimable  advantage  of  being  founded  on  that  of  the  natives. 

(American  Anthropologist). 

HARLAN  I.  SMITH,  Shell-Heaps  of  the  Lourer  Fraser  River,  British  Columbia. 
Vol.  II,  4.  II  est  impossible  de  ne  pas  admirer  le  patriotisme  avec  lequel  les 
Am^ricains  s'occupent  des  antiquit^s  de  leur  pays  et  les  sommes  considerables  que 
les  riches  capitalistes  ddpensent  pour  aider  au  progres  scientifique  sous  toutes  ses 
formes.  Au  premier  rang,  je  citerai  M.  Jesup,  le  president  du  Mus^e  am^ricain 
d'histoire  naturelle  de  New- York  et  les  expeditions  organis^es  par  lui  dans  I'extreme 
Nord  de  son  pays.  Des  pleiades  de  jcunes  gens  distingues  sont  accourus  a  son  appel. 
Leurs  recherches,  leurs  fouilles  faites  avec  soin  ont  ^te  couronn^es  de  succ^s  et  leurs 
recits  publies  par  le  Musee,  mcritent  les  belles  editions  qui  leur  sont  consacrees.  Parmi 
ces  savants,  je  nommerai  M.  Harlan  Smith  qui  vient  de  publier  un  excellent  travail 
sur  les  kojkkenmoddings  qui  existent  a  I'embouchure  du  Fraser  dans  le  golfe  de 
Georgie.  (U  Anthropologie). 


ft 


*J'. 


:::• 


TEIT,    THE    THOMPSON    INDIANS  or   BRITISH   COI.UMIIIA. 


259 


manufacture,  elk-skin,  dried  venison  ;  also  Indian-hemp  bark,  wild  sunflower,  and 
bitter-root,  which  grew  in  abundance  only  in  their  country.  They  received  in 
exchange  dried  salmon  caught  in  Fraser  River,  canoes,  dried  huckleberries, 
cedar-root  baskets,  and  sometimes  steatite  for  making  pipes.  The  cedar-root 
baskets  were  often  resold.  When  the  Spences  Bridge  band  bought  canoes 
from  the  Lytton  band,  they  generally  h.red  a  couple  of  the  latter  Indians  to 
bring  them  up  the  swift  waters  of  Thompson  Carton  to  their  country.  This 
was  done  by  paddling,  poling,  and  towing.     These  men  were  paid  in  buckskins. 

The  Lytton  band  traded  also  with  the  Lower  Thompsons.  They  gave  buck- 
skins, dentalia,  tobacco,  big-horn  sheep  spoons,  buffalo-skin  bags,  bark-twine 
bags,  pipes,  mats,  dried  roots  (such  as  Pcucedanmn  macrocarpuni  Nutt.,  and 
Lewisia  rediviva  Pursh.),  berries  (especially  service-berries,  soap-berries,  and  wild 
currants),  bark  for  making  thread  and  string,  and  red  ochre,  in  exchange  for 
canoes,  dried  salmon,  smoked  salmon-heads,  salmon-grease,  cedar-bark,  wood  of 
different  varieties  for  making  pipe-stems,  siskelp-wood  for  making  bows,  skins  of 
black-tailed  deer  for  making  moccasins,  hazel-nuts,  dried  huckleberries,  vegetable 
paint  (white  and  red,  the  latter  made  of  a  fungus  growing  on  hemlock-trees), 
woven  goat-hair  blankets,  and  baskets.  Recently  the  Upper  Thompsons  also  in- 
troduced horses  and  tomahawks.  The  Lower  Thompsons  sold  to  the  Coast 
tribes  dried  goat's  flesh,  goat-skins,  goat's  hair,  dried  "  kwol'a  "  salmon  ;  dried 
soap-berries,  service-berries,  and  huckleberries  ;  moss-cakes  ;  roots  of  the  wild  lily 
(Lilium  Columbianum  Hanson);  "skametc"  roots;  deer,  elk,  and  goat  fat; 
dressed  elk  and  deer  skins  ;  bark  twine  ;  cedar-root  baskets  ;  and  dentalia.  They 
received  in  return  "nxo'itlaxin  "  grass,  rush  mats  of  one  kind,  dried  dog-salmon, 
sturgeon-oil,  canoes,  and  abelone  shells.  There  was  considerable  trade  between 
the  Upper  Thompsons  and  the  Shuswap,  who  exchanged  principally  caribou  and 
deer  skins,  and  dentalium  shells,  for  dried  fish  from  the  Spences  Bridge  band. 
These  shells  were  said  to  be  obtained  from  the  Chilcotin  and  the  Carriers,  and 
sold  again  to  the  Upper  Thompsons  and  Okanagon.  At  long  intervals  small 
parties  of  Okanagon  came  down  to  Boston  Bar  and  bought  dried  salmon,  paying 
for  them  with  roots  of  Peucedanum  macrocarpuni  Nutt.,  and  Lewisia  rediviva 
Pursh.,  some  kinds  of  dried  berries,  and  dressed  buffalo  and  deer  skin. 

A  noted  resort  for  trading  and  fishing  was  at  the  "  Fountain,"  near  the 
borders  of  the  Shuswap  and  Lillooet  territory,  where  also  the  Lower  'illooet 
came.  Here,  on  Fraser  River,  salmon  were  caught  in  abundance.  Later  on,  a 
pack-train  from  the  Hudson  Bay  Company  came  here  once  a  year  to  buy  salmon 
and  to  trade.  When  fish  were  scarce  in  Thompson  River,  the  Spences  Bridge 
and  Nicola  bands,  Okanagon,  and  eastern  Shuswap  came  here  for  salmon.  One 
of  the  principal  points  for  intertribal  trade  was  Spences  Bridge.  Occasionally 
Indians  of  the  Spences  Bridge,  Nicola,  and  Lytton  bands,  but  principally  the 
last,  traded  in  the  fall  with  the  Similkameen  at  or  near  Keremeous.  Later,  when 
the  Indian  tribes  were  more  friendly  to  one  another,  bands  of  southern  Carriers 
came  into  the  Shuswap  country  to  trade  for  fish.     A  few  years  previous  to  1858, 


P 


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M- 


360 


lEIT,   THE    THOMPSON   INDIANS  OF   MRITISH   COLUMBIA. 


at  two  different  times,  these  people  came  as  far  south  as  Thompson  River  to  buy 
food,  aiul  wintcrtd  in  tlie  n(  i,i;hborh(Mxl  of  Spenccs  Uridine.  The  northern 
Shuswap  sometiines  wintered  near  Sponccs  BridL;(; ;  and  llie  Otcanago".  wintered 
on  the  Lower  iNicohi,  a  lew  miles  from  its  mouth  ;  l)ut  the  WaUa  '.\aila  seldom 
or  never  wintered  among  the;  Tiiompson  Indians. 

Indian-iicmp  bark  was  put  up  in  bundles  about  two  feet  long  and  two 
inches  in  diameter,  tied  at  both  ends,  and  six  of  these  bundles  constituted  a 
"package."  Dried  salmon  were  generally  sold  by  the  "stick,"  each  stick  num- 
bering one  hundred  fish.  Buffalo-skins  were  sold  tanned  with  the  hair  on,  and 
without  the  neck  or  shoulder.  Some  of  them  were  cut  in  halves.  Some  buffalo- 
robes  were  painted  when  bought.  Wild-sunflower  root,  as  well  as  bitter-root, 
was  sold  largely  to  the  Lower  Thompsons,  in  whose  country  it  did  not  grow. 
Both  were  of  about  equal  value.  I'ern  and  other  roots  eaten  by  the  Lower 
Thompsons  were  not  bought  by  the  Upper  Thompsons,  who  did  not  care  to  eat 
them.  Goat-hair  blankets  made  i)y  the  Lower  Thompsons  seldom  or  never  went 
farther  east  than  the  Lytton  band.  The  Spences  Bridge  band  did  not  like  them, 
as  they  made  their  skins  itch,  and  they  thought  they  did  not  look  as  well  as  the 
skin  robes  and  clothes  in  which  they  themselves  dressed. 

After  the  Hudson  Bay  Company  and  the  Northwest  Company  established 
forts  in  different  parts  of  the  country,  articles  obtained  from  the  wiiites  by  the 
Indians  belonging  to  the  neighborhood  of  these  places  were  often  resold  to  those 
Indians  who  lived  at  a  greater  distance  from  the  trading-posts.  At  that  time 
there  were  no  trading-posts  in  the  country  of  the  Lower  Thompsons.  I  believe 
the  Northwest  Company  commenced  to  trade  at  Fort  Kamloops  abv)ut  the  year 
i8io,  and  were  superseded  by  the  Hudson  Bay  Company  in  1821.  Kamloops, 
although  in  Shuswap  territory,  was  the  post  to  which  the  Upper  I  hompson 
Indians  carried  their  furs.  Sometimes  Hudson  Bay  Company  employees  would 
come  as  far  down  as  Spences  Bridge,  trading  tobacco,  ribbons,  etc.,  for  furs  and 
dried  salmon.  !n  later  years,  the  Lower  Thompsons  did  most  of  their  trading 
with  the  Hudson  Bay  Company  post  at  Yale,  which  was  near  the  borders  of  their 
country.  At  the  present  day  the  whites  have  many  stores  in  the  Thompson  country, 
where,  at  a  moderate  price,  the  Indians  can  obtain  almost  anything  they  desire. 
Many  of  the  older  Indians,  however,  claim  that  the  clothing  now  sold  to  them  lasts 
no  time,  and  that  they  would  willingly  pay  double  the  money,  if  they  could  obta'n 
the  same  quality  as  was  formerly  sold  to  them  by  the  Hudson  Bay  Company. 

I  give  below  the  principal  commodi'^ies  of  trade,  with  lists  of  articles  for 
any  one  of  which  they  may  be  exchanged. 


For  i  stick  dried  salmon  ; 
I  woven  bag. 

I  red  or  yellow  stone  pipe  (catlinite  stone). 
I  iQimliawk. 
I  hatchet. 
I  pipe. 


For  I  stick  dried  salmon  : 

I    painted   biiffjlo-skin    bag  trimmed  with 

fringe. 
I  fathom  Hudson  Bay  red  cloth. 
I  fathom  Hudson  Bay  tobacco. 


TEIT,   THE  THOMPSON   INDIANS   OF  BRITISH   COLUMBIA. 


261 


For  a  sticks  dried  salmon  : 

I  tanned  biiffaln-skin  with  hair  on  and  with 
neck  or  shoulder. 

I  dressed  moose-skin. 
For  3  sticks  dried  salmon  : 

1  tanned  biiff.ilo  robe  without  hair. 

1  large  dressed  buckskin. 
For  4  to  :;  sticks  diied  salmon  : 

I  die--  d  elk-skill. 
For  6  sticks  dried  salmon  : 

I  second-hand  flintlock  gun. 

I  two-year-old  horse. 

For  5  dried  salmon  : 

3  sticks  of  perfume  (each  4  to  6  inches  long). 

For  I  large  dressed  hu(k<kin  : 

I  medium-sized  buckskin  and  i  a  doeskin. 
I  tanned  buffalo-mbe  without  hair. 

1  second-hand    buckfkin    shin    (man's    or 

woman's). 
i|    to    2   fathoms  circular  bone  or   antler 
beads  threaded  on  bark  strings. 

2  fathoms  and  J  an  arm's  length  bone  or 

horn  beads  threaded  alternately  with 
dentalia  and  large  blue  glass  beads. 

2  fathoms  dentalia. 

3  to  3i  fathoms  dentalia  threaded  on  string. 
5  packages  Indian-hemp  bark. 
10  cakes  service-berries  or  soap-berries. 
10  bundles  bitter-root. 

1  cedar-root  basket,  largest  size. 

2  salmon-skins  full  of  salmon-oil. 

4  bags  salmon-oil. 

3  sticks  salmon. 
I  Hudson  Bay  tomahawk. 
I  Hudson  Bay  axe. 
I  copper  kettle. 
I  old  musket. 
I  steel  trap. 
I  canoe. 

For  I  medium-sized  buckskin  : 

I  pair  second-hand  long  buckskin  leggings. 

I  fully  rigged  new  dip-net. 

1  large  spear  with  very  long  handle. 
For  I  dressed  doeskin  : 

12  packages  Indian-hemp  bark. 

I  pair  cloth  leggings  with  fringe  ornamented 
with  ribbons. 

I  second-hand  Hudson  Hay  coat  or  shin. 
For  J  good  black-fox  skin  : 

I  Hudson  Bay  blanket  and  i  Hudson  Hay 
coat  with  he  d. 

I  horse. 


For  I  dressed  moose-skfn  ; 

1  dressed  buffalo-skin. 

2  sticks  dric-d  s.iliiion. 
For  I  dressed  elk->kin  : 

4  to  5  sticks  dri'-il  >iimon. 
For  2  iTitge  ute^scd  t!k-=kin3 : 

I  flintlock  gun  (nearly  new). 
For  I  lat^e  cedir-root  bisk-t  : 

I    niedium-si^ed    buckskin    and    half    of   a 
doeskin. 

1  large  dressed  buckskin. 
For  i  medium-sized  basket  : 

2  li  irk-t«ine  sacks. 
2  mats. 

For  I  small  b  isk.t : 

EnouRh  thick  buckskin  to  make  a  pair  of 
moccasins. 
For  1  cano  >  : 

5  to  3i  t  .ith'>ms  dentalia  threaded  on  string. 

I  Hudson  Hay  tomihav\k 

I  laige  dies.-)ed  buckskin. 

5  p,icka-es  In  iian-hi-mp  birk. 

1  cedar-root  bask.-t,  l.irg,  st  size. 

2  salmon-skins  lull  of  >ahnon  oil. 

3  sticks  salmon. 
I  copper  k rttle. 
I  old  mnskel. 
I  steel  trap. 

For  12  packages  Indian-hemp  bark  : 

I  pair  c'^oth  leggings  with  fringe  ornamented 
with  ribbons 

I  second-hand  Hudson  Bay  coat  or  shirt. 

I  dressed  doeskin. 
For  5  packages  Indian-hemp  bark  : 

3  to  3i  fathoms  dentalia  threaded  on  string. 

1  largest  size  cedar-root  basket. 

2  salmon-skins  full  of  salmon-oil. 
I  large  dressed  buckskin. 
I  Hudson  Bay  tomahawk. 

3  sticks  salmon. 
I  copper  kettle. 
I  old  musket. 
I  steel  trap. 
I  canoe. 

For  1  slave  : 

I  large  net  for  catching  salmon. 
l''or  I  good  slave  : 

10  fathoms   dentalia,   2   dressed   buckskins, 
and  I  dressed  elk-akin. 
For  I  slave  of  less  value  : 

From  s  double  fathoms  dentalia  to  5  doiihir 
fathoms  dentalia  and  i  canoe. 


a 


:i 


%* 


zt  > 


262 


TEIT,   THE   THOMPSON    INDIANS  OF   BRITISH   COLUMBIA. 


For  2  pairs  long  buckskin  'legginRs  : 

4  tail-feathers  of  the  fplden  eagle. 
For  I  pair  second-hand  long  buckskin  leggings  : 

I  fully  rigged  dip-net  for  catching  salmon. 

I  large  spear  with  very  long  handle. 

I  medium-si/ed  dressed  buckskin. 
For  I  pair  cloth  leggings  with  fringe  ornamented 
with  ribbons: 

I  second-hand  Hudson  Bay  coat  or  shirt. 

12  packages  Indian-hemp  bark, 

1  dressed  doeskin. 
For  I  mare  : 

2  stallions. 
For  1  horse  : 

I  Hudson  Bay  blanket  and  1  Hudson  Bay 

coat  with  hood. 
I  good  black-fox  skin. 
For  I  two-year-old  horse  : 

1  second-hand  flintlock  gun. 
6  sticks  dried  salmon. 

For  I  one-year-old  colt : 

2  to  3  tanned  buckskins. 

For  I  second-hand  Hudson  Bay  coat  or  shirt  : 
I  pair  cloth  leggings  with  fringe  ornamented 
with  ribbons. 


12  packages  Indian-hemp  bark. 

I  dressed  doeskin. 
For  I  fathom  Hudson  Bay  red  cloth  : 

I  painted  buffalo-skin  bag  with  fringe. 

I  stick  dried  salmon. 
For  I  fathom  Hudson  Bay  tobacco  : 

I  painted  buffalo-skin  bag  with  fringe. 

I  stick  dried  salmon. 
For  I  Hudson  Bay  tomahawk  : 

5  packages  Indian-hemp  bark. 

I  cedar-root  basket,  largest  size, 

1  large  dressed  buckskin. 

2  fathoms  dentalia. 

3  sticks  salmon, 
I  copper  kettle. 
I  steel  trap. 

I  canoe. 
For  t  Hudson  Bay  blanket  and  i  Hudson  Bay 
coat  with  hood  : 

I  good  black-fox  skin. 

I  horse. 
For  I  large  net  for  catching  deer  : 

I  slave. 


::» 


VII.— WARFARE. 

The  weapons  of  the  Thompson  IntHnns  were  bow  and  arrow,  spc;ir,  knife, 
war-club,  and  tomahawk.  I'Or  defincc,  shields  and  armors  were  used.  Hows  and 
arrows  have  already  been  described  (pp.  23^-243).  Some  war- 
riors named  their  arrows  after  fierce  animals  or  birds,  whose  pic- 
tures they  painted  on  the  shafts.  They  also  poisoned  their  arrows 
with  the  juice  of  a  small  yellow  flower  (Ranunculus  sp. ),  or  with 
rattlesnake  poison.  'Ihe  common  kind  of  spear  was  from  three 
to  four  or  even  six  feet  in  length.  ^t'-'x 
.Short  spears  were  preferred  in 
wooded  parts  of  the  country.  The 
spear-heads  were  similar  in  shape 
and  material  to  the  arrow-heads, 
except  that  they  were  larger.  Iron 
spear-heads,  and  knives  attached  to 
shafts,  became  common  in  later 
days.  The  base  of  the  spear-points 
was  often  ornamented  with  hawk- 
feathers  or  hair.  I'ig.  245  repre- 
sents a  short  spear  with  stone  point. 
It  is  painted  red  and  white  with  the  design  of  a 
skeleton.  The  white  spots  on  the  blade  represent 
the  orbits  ;  the  middle  line,  the  nose  of  the  skull ; 
the  red  and  white  rings  and  the  shaft,  the  ribs.  Large 
knives,  often  made  by  the  Indians  themselves  from 
steel  traps,  hoop  iron,  files, etc.,  with  handles  of  antler, 
were  used.  The  handles  often  had  spikes  for 
striking  the  enemy.  Fig.  246  shows  a  common  style 
of  war-knife.  The  blade  is  made  out  of  a  file  ;  the 
handle,  out  of  a  gun-barrel ;  the  guard  and  ring,  of 
brass  welded  with  lead.  The  Lower  Thompsons 
used  a  double-edged  war-knife  with  a  simple  handle. 
F'ormerly  double-pointed  bone  daggers  were  used, 
with  a  hand-grip  in  the  middle.  These  were  un- 
known to  the  Lower  Thompsons.  A  kind  of  war- 
club,  consisting  of  a  round  stone  enclosed  firmly  in 
thick  hide,  and  fastened  to  a  handle  which  was  at- 
tached to  the  hand  and  wrist  by  a  thong,  was  swung 
around  for  striking  the  enemy  on  the  head  (Fig. 
247).  Another  kind  differed  only  in  having  t^he^^^^i^is^iijitj)-. 
stone  loose  in  the  skin  (Fig.  248).  Sometimes  balls 
of  wood  were  used  in  place  of  stone. 


M 


t 


Fig.  245  (lili 
Spear  with  St( 
\  nat.  sixe, 


,.J.     Short 
Itone  Point, 


War- 
inches. 


:3 


••• 


1*^ 


e 


264  TEIT,  THE   THOMPSON    INDIANS  OF   RRITISH   COLUMBIA. 

Another  weapon  was  made  of  a  polished  ^rreenish  stone.  Its  blade,  sharpened 
on  each  cd^'e,  was  from  three  inches  to  thne  inches  and  a  half  wide,  terminal injj 
at  one  end  in  a  lon^'  point  for  stahhinjr.     The  other  end  was  small,  and  tinishcd 

with  a  knob  for  K'''''"i'^">s  '"  •'"'  hand. 
The  whole  weapon  was  about  two  feet 
lonj^.  It  was  scarce,  and  lii.;hly  prized  by 
the  Indians.  It  «as  evidcntU'  similar 
to  the  slniie  dat;;j;irs  found  by  ll.irlan 
I.  Smith  in  the  sliellhrap  of  Eburne 
on  the  delta  of  b'raser  River  (Fi)^'.  24c)). 
Shorter    stune    clubs    of  this  kind,    of 


Fli,.  J47.  Kijj.  J48. 

Kigj.  J4;  djjji,  J48  i,j|n).     War-clubi,    1  n.il.  size. 


Fig.  J4i)<li}«>-    Slonr 
FLigger.     Lciirflh,  ij  in. 


Y\i.  j^.).  .1  (4lK,l.  //  IiJItI.      Short  .Slunr  Clubi. 
^  nat.  !tt/p. 


.  »1 


square  cross-section,  were  often  concealed  about  the  person,  and  used  in  sudden 
attacks  ^Fi,i,^  250).  A  similar  instrument  was  made  of  elk  antler,  bone,  or  wood. 
The  one  represented  in  Fig.  251  is  made  of  birch-wood.  fhe  groups  of  cross- 
lines  represent  ribs.  To  this  class  of  weapons  belongs  the  copper  club  found  at 
Spuzzum  (Part  III,  Fig.  82).  Still  another  kind  had  a  broad,  thin  head 
ending  in  a  spike  in  front.  Into  a  wooden  handle  a  foot  and  a  half  in  length, 
stone  heads,  often  axe  or  tomahawk  shaped  (Fig.  252),  or  V  (Fig.  299)  or  spike 
shaped,  were  fastened  with  thongs.  Some  of  these  had  back  spikes.  Sometimes 
horn  or  bone  was  substituted   for  stone.     Tomahawks  were  not  used  by  the 


Ti:n,  Tllli   TIIUMI'SON    INDIANS  OK   URH1SH   COLUMIUA. 


265 


Lower  Thompsons.  Pipe  tomahawks,  and  other  steel  or  iron  tom.ihawks  and 
hatclicts  (if  iliffeicnt  shajics,  were  used  in  recent  times,  being  prociireil  from  the 
lliiilson  Hay  Company  and  the  ()kana),n)n. 

A  coat  of  in.iil  was  sDnuiiinrs  maiU;  in  the  form  of  a  cuirass.  It  consisted 
of  f.>url)oar<ls  an  iiuii  and  a  half  tiiick,  two  for  the  fronl  nnd  two  for  tin-  l)a(:k,  which 

reached   from    the  roliar-lioni'   to  ilir   iiip-ljone. 

TIk^sc  boards  were  laced  to>;elhi  r  witli  b\iikskin, 

and  the  whoUi  covercil  with  liiick  elk-hidc     A 

vest  of  armor  was  madi'  of  narrow  strips  of  wood 

from  half  an  inch  to  an   inch  in   tiiickntss  (lijj. 

253)  or  of  rods  (I"'ijf.   254),   ami    went  entirely 

around  the  body.    Ihe  strips  of  wood  were  placed 

vertically,    and   lactal    to- 

j,^  ther  with  bark  strinj^s. 

'I'll is    vest    reached    from 

the  I  i)llar-bone  to  the  hip- 
bone, and  was  heUl  over 

the  shoulders  by  means  of 

thongs.       Such     vests   of 

armor  wcrej^enerally  cov- 

end  with  one  or  two  thick- 
nesses of  elk-skin,  with  a 

'Ut     frinj,'e    around     the 

bottom,  and  painted  with 

animal    and    ji;eometrical 

desij^iis,  accordinj^  to  the 

dreams    of    the    owner. 

Some  of  tiiem  wert;  also 

ornamented  with  feathers 

attached  to  the  bottom  or 

shoulders.     Another  kind 

of  armor  was  in  the  form 

of  a  tunic  of  elk-hide,  that 

reached  about  halfway  to 

the  knee.      The    sleeves 
came  to  the  elbows.     Before  being  used,  it  was  soaked  in  water,  and  was  then  said 
to  be  perfectly  arrow-proof.     It  must  then  have  also  been  of  enorinous  weight. 

Shields  were  made  of  wood,  and  covered  with  the  hide  of  some  large  animal, 
such  as  the  elk,  bufTalo,  or  bear ;  or  they  consisted  of  two  or  three  thicknesses  of 
hide  only.  They  were  small,  circular,  and  flat  in  shape,  bein>,r  probal)ly  not  over 
two  feet  in  diameter,  ornainented  with  elk-teeth,  hair,  and  feathers,  generally  the 
last-named.  Ihe  large  copper  kettles  which  the  Indians  bought  from  the 
Hudson  Bay  Company  were  beaten  out,  polished,  and  made  into  small  circular 


Fig.  351  ItHo'      Birch-wood  Club,     i  n.it.  si/t. 


l'.jriiah:iwl(. 


:;:3 
:;;:3 

i::3 


■I  % 

:;» 

:;» 
11% 

::> 
•I  ■• 


'•*! 


'.\ 


266 


IKII,    Till',    rilOMrsON    INDIANS   OV    URUISII    ('Ol.l'MHIA. 


FiiniiM 


shields.     AnotluT  kind  of  shield  consisted  of  a  larjfc,   almost  squr.re  piece  of 
stiff  elkhidc,  sometimes  double,  lonjj  cnou^jh  to  cover  most  of  th'j  body,  being 

from  four  to  five  feet  in 
len^jth,  and  three  or  four 
feet  in  width.  It  was  fas- 
tenoil  around  the  neck  or 
shouldor  with  a  thong,  and 
two  loops  were  attached 
for  the  thumbs  of  both 
hands,  by  which  means  it 
was  shifted  around  to  pro- 
tect any  part  of  the  body 

(1^'K-  255)-  '  li*^  decora- 
tion of  the  shield  figured 
here  represents  two  suns. 
.Shi«;lds  were  not  used  by 
the  Lower  Thompsons. 

All  the  aboriginal 
wea|)ons  here  mentioned 
have  long  been  out  of 
use,  excepting,  perhaps, 
the  bow  and  arrow,  rough 
specimens  of  which  are 
sometimes  used  by  the 
boys  as  toys.  The  car- 
rying of  weapons,  except 
while  hunting,  is  aban- 
doned ;  although  some  old 
men  still  wear  a  sheath- 
knife,  which  they  use 
when  eating,  and  for  many 
other  purposes.     . 

No  stockades  seem 
to  have  been  used  by  the 
Thompson  Indians,  but 
fortresses  or  fortified 
houses  were  at  one  time 
in  use  in  a  few  places. 
These  were  small,  and 
made  of  logs  laid  lengthwise  on  the  ground,  one  above  another,  somewhat 
as  in  a  log-cabin.  The  roof  was  also  of  logs  laid  close  together.  Loopholes 
were  left  in  some  places  between  the  logs.  The  whole  structure,  or  at  least  the 
greater  part  of  it,  was  covered  with  brush  and  earth.     They  were  built  generally 


Fig.  354  foUr'-     Armor. 


Fin-  >SS  (Ml).     Hide  Shield.    A  nal.  tlie. 


HMlP 


TEIT,  THE  THOMPSON    INDIANS  OF   BRITISH  COLUMBIA. 


367 


1 


not  far  from  the  main  rivers,  and  had  two  or  more  lonjj  entrances,  which  con- 
sisted of  trenches  roofed  with  sticks  and  brush,  and  thickly  covered  over  with 
earth.  These  passages  were  low,  and  were  blocked  at  the  mouth  by  lar^jo  stones. 
Food  and  water  were  kept  on  hand  inside.  These  fortresses  were  saitl  to  be 
impre^rnable,  as  they  could  not  be  broken  into  successfully,  and  they  could  not 
be  set  on  fire  from  the  outside.  "Siefje  was  never  resorted  to.  No  war-parties 
were  strong  enough  to  maintain  a  siege  in  an  enemy's  country ;  besides,  they 
carried  no  food  with  them.  The  fortresses  of  the  IJIIooet  were  (piite  different  in 
construction,  and  were  sometimes  taken  by  storm  or  set  on  fire  with  arrows  to 
which  lighted  cedar-bark  was  attached. 

Before  the  arrival  of  the  fur-traders,  the  Thompson  Indians  often  engaged  in 
war-expeditions.  Up  to  1858,  and  even  later,  regular  tribal  wars,  in  which  one 
whole  tribe  was  arrayed  against  another,  were  very  rare.  Most  of  their  war- 
fare was  for  the  sake  of  plunder,  adventure,  or  revenge.  War-parties  numbered 
from  five  or  six  individuals  to  companies  of  several  hundred.  A  man  who 
refused  to  join  in  these  war-expeditions  lost  the  respect  of  his  fellows.  Though 
many  of  the  chiefs  favored  peace  rather  than  war,  yet  there  was  «»^ldom  much 
difficulty  in  obtaining  men  for  these  expeditions,  many  joining  for  the  sake  of  the 
spoiLs,  others  merely  from  love  of  adventure  or  to  obtain  distinction. 

Many  are  the  stories  told  of  the  exploits  of  these  war-parties,  some  of  which 
make  conspicuous  their  endurance,  courage,  and  prowess  ;  but  these  tales  oftener 
recount  the  most  revolting  cruelty  and  the  basest  treachery.  The  object  of  these 
parties  was  to  surprise  their  enemy  by  a  stealthy  attack  or  sudden  onslaught. 
Ambuscades  were  also  frequent.  It  was  considered  a  very  brave  deed  to  take  a 
stockade  or  fortified  house  by  storm,  but  this  was  not  often  done. 

The  war-party  was  under  the  command  of  a  war-chief.  Young  men  of  little 
experience  were  always  kept  in  the  middle  of  the  party.  The  best  men  always 
led.  A  number  of  scouts  were  sent  ahead,  and  watched  the  camp  at  night. 
Large  parties  employed  four  scouts.  The  warriors  communicated  by  signals, 
such  as  imitations  of  cries  of  birds  or  other  animals,  and  by  sign  language. 
Notices  were  left  for  distant  members  of  the  party  by  means  of  sticks  placed  in 
peculiar  positions,  etc.  The  war-party  took  little  food  along.  They  ate  spar- 
ingly. The  food  was  distributed  by  the  chief,  who  passed  it  around  the  circle  of 
warriors  in  a  direction  opposite  to  that  of  the  sun's  course.  They  also  lighted  as 
few  and  as  small  fires  as  possible,  preferring  for  this  purpose  yellow-pine  bark, 
called  the  "  enemy's  firewood,"  because  its  fire  goes  out  quickly,  and  it  is  difficult 
to  tell  how  long  the  fire  has  been  made. 

The  men  of  a  war-party  wore  little  clothing,  so  as  to  have  the  greatest  free- 
dom for  action.  Many  went  naked  above  the  waist,  while  others  covered  most 
of  their  body  with  armor.  Before  engaging  in  a  hand-to-hand  contest,  the  bow 
and  quiver  were  often  thrown  aside.  During  the  march,  and  particularly  before 
an  attack,  the  warriors  put  on  their  war-paint,  and  dressed  their  hair  in  the  style 
peculiar  to  the  warrior  (see  p.  226).     They  painted  the  face,  and  often  all  the 


lit? 


Ul'l 


» 


'I* 

:;i 


•     k 


I 


368 


TEIT,  THK  THOMPSON    INDIANS  OK   BRITISH   COLUMBIA, 


body  above;  the  waist,  in  red,  or  in  red  and  black.  These  colors  were  put  on  in 
narrow  red  stripes  a  little  distance  apart,  sometimes  alternating  with  black  ;  or 
sometimes  one  side  of  the  face  was  painted  black  and  the  other  red,  or  the  upper 
j)art  of  the  face  retd  and  tlie  lower  part  black,  or  vice  versa.  It  is  ilifficult  to 
state  defiiiilely  wliether  otlu-r  colors  than  red  and  black  were  used  as  war-paint, 
thou;;li  sonut  assert  that  yellow  and  white  wCre  occasionally  <;mployed.  Some 
painted  patterns  on  face  and  body  accf)rdinjf  to  what  they  saw  or  wen;  told  in 
tiieir  dreams.  Other  war-|>arlies  were  all  painted  in  one  way,  so  that  in  an 
encounter  there  should  be  no  mistakinj^  one  anotlurr  for  an  enemy. 

Some  warriors  fasted  the  day  Ix^fore  an  imminent  attack.  In  a  hand-to- 
hand  stru^j^le,  siicii  as  the  <;nterinj^  and  takinj^  of  a  fortifi<-d  house,  the  front  men 
used  short  spears  ;  the  m<n  behind,  tomahawks,  clubs,  and  long  knives ;  while 
the  men  behind  th(!se  used  bows  and  arrows, 

A  man  who  ran  away  when  about  to  enter  battle,  or  while  a  fi>,dit  was  Jjoing 
on,  was  frefpiently  shot  by  his  companions  for  his  cowirdicc!.  The  w;ir-chief 
jjenerally  divi(i(-d  the  booty  and  slaves  ;  tin;  bravest  warriors,  or  those  who  had 
distinj^uished  themselves,  beinj,'  j^iv<:n  the  best  shares  or  their  choice  of  every- 
thing,'. .Som(;tiin(;s  little  or  no  ord(;r  was  ()bserv<;d,  and  every  one  took  what  he 
wanted.  I'VetpieiUly  they  fou;,du  amonjf  th(;mselves  over  the  division  of  the; 
spoils.  Sometimes  a  warrior  who  did  not  kill  an  enemy  was  not  allowed  any 
of  the  booty. 

Sc.dpin^f  or  beheading'  was  not  much  practised  by  th<;  Thompson  Indians, 
althou^li  they  occ.isioiiaily  n;sorl(;d  to  both,  anil  would  brinj;  home  for  display 
the  head  of  some;  distinguish<;d  enemy  slain,  after  which  it  was  thrown  into  the 
river.  Somt;  warrifirs  n<;v(;r  took  a  scal[) ;  others  scalped  ev(;ry  male  (;in;my  that 
they  killed.  riu;y  ornanientt^d  their  weapons,  .and  sometimes  tii(;ir  clothes,  with 
locks  of  hair  from  the  <;nemy's  sc.il|),  from  th«;  lonjft;st  of  which  they  made  bt;lts 
and  braids,  with  th(;  addition  sometimes  of  eagle-feathers.  When  going  to 
battle,  tli(;y  oft<n  wore  th<;  dried  scalps  fast(;ned  to  their  hair,  or  a  scalp  attached 
to  eacii  of  th(;ir  "  horns."  This  show(;d  the  enemy  that  the  man  was  an  old 
warrior.  .Some  m(;n  took  only  those  scal|)s  which  hatl  very  long  fine  hair,  — both 
of  nnrn  and  of  wom(;n,       which  was  us«;d  for  ornam(;ntal  purposes. 

Tin;  tribes  with  wiiich  the  'rhom|)son  Indians  niad<;  war  were  thos(;  of  the 
Fraser  River  delta,  the  Lillooet,  and  tlu;  Shuswap.  The  Lowt;r  Thompsons, 
being  th(;  nearest  to  the  Coast  tribes,  were;  the  only  division  of  the  tribe  that 
waged  war  on  those;  per)ple,  wiio,  it  is  said,  hardly  ev(;r  made  any  reprisal.s,  or 
ventured  into  the  t(;rritory  «)f  the;  Thfjinpsons.  I  h(;  Upper  Thompsons  waged 
war  with  tin;  Lillooet,  (;specially  with  the  Lower  Lillooet.  These  latter  were 
the  common  prey  of  the  iu;ighboring  interior  trib<;s.  Tlu;  Low(;r  Lillooet  were 
formerly  numerous.  Th<'y  had  largi;  stores  of  (ish  and  other  goods ;  but 
they  w»;r(;  indi(fer(;nt  warriors,  ;ind  their  wea()ons  wen;  less  skilfully  made  than 
those  of  the  tribes  east  of  the  Coast  Range.  Their  arrow-heads  es|)ecially  were 
lar^^e  and  clumsy.      Like  tin;  Coast  tribes,  they  scarcely  ever  made  reprisals,  and, 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COI.UMItlA. 


269 


though  separated  by  only  one  narrow  ranjje  of  mountains  from  tli<:  Upficr  Fraser 
band,  still  never  ventured  into  their  country.  Instances  are  on  record,  li(»wever, 
of  their  crossinj^  over,  and  attackinj^  the  Lower  Tiiom|)sons. 

The  Shuswap  were  more  warlike,  and  av(;njred  every  invasion  of  the 
Thompson  bands.  Judj^inj;  by  the  Sluiswai)  war-stories,  tiicy  made  more 
expeditions  a^'ainst  tiie  Thomjjsons  than  tin:  latter  made  aj,Minst  them  ;  Jjut  ihiy 
were  often  tin;  victims  of  the  treachery  of  the  Thompsons.  IIh;  Shiisvvai)  were 
on  fjood  terms  with  the  .Spenc(;s  Hridj^i;  band,  thoii^li  the  northern  .Siuisvv.ii)  vivri: 
sometime-s  at  variance  with  them  ;  and  war-parties  from  Six-nccs  Miiil-c  pentr- 
trated  far  up  North  'I'liompson  River  and  to  the  nei^idjorhood  of  Soda  Crcftk. 
A  party  from  Lytton  penetrated  even  into  the  Chilcolin  country,  l)ul,  lindin;,'  no 
one,  on  th(;ir  nrturn  they  atUick(;d  the  F.iIloo(!t.  At  one  tim;:  a  party  of  Lower 
Okanaj^on  from  the  American  sidi-,  south  of  the  (^>Iumljia  Kivir,  lay  concealed 
for  two  days  in  order  to  attack  a  band  of  Spences  Hridyje  Indians;  but  so  watch- 
ful \v<*re  the  latt*;r,  that  the  (Jkanaj(on  r(;lurned  without  strikinjf  a  IjIow.  At 
another  time,  a  tribe  southeast  of  tiie  farthest  Okanaj^on  penetrated  to  Nicola 
River,  and  abducted  two  women  of  the  Athapascan  trilx;  of  lliat  vallc)'. 

The  Thompson  Indians  had  little  contact  with  the  Athapascan  Indians  of 
the  north  until  lat(;r  days,  and  then  for  trading  purpos(;s  only,  thou^jh  about  a 
hundred  years  aj^o  a  war-party  supposed  to  be  Chilcolin  penetrated  into  tin; 
territory  of  the  Shuswap,  and  went  as  far  south  as  the  north  side  of  Thompson 
Riv«.T,  n<;ar  Spences  Hrid^((\  Here  they  were  discov<tred,  and  chased  by  a  party 
of  'Thompson  Indians  back  into  the  .Shuswap  country,  wluire  they  were,  almost 
exterminated.  Peace  was  sometimes  madf  between  tlx-  Up|)er  Tliompsons  and 
Shuswap  by  the  givinjj  of  iIk;  daught(;r  of  some  noted  warrior  or  vvar-chicf  of 
the  one  tribe  to  the  son  of  a  war-chief  of  the  other.  The  intercession  of  an 
orator  or  chief  who  favored  peace  would  at  times  a"erl  war,  an<l  lij^litiiig  would 
give  way  to  feasting. 

The  slaves  taken  in  war  by  the  Lower  Thompsons  were  Indians  from  Lowiir 
Fraser  Riv(;r,  while  those  taken  by  the  ii[)per  division  of  tlie  tribe  were  mostly 
Lower  Lillooet.  The  Shuswap  and  Ujjper  Thompsons  sildoni  capturi:d  slaves 
from  each  other;  but,  when  this  did  happen,  they  were  taken  back  by  forc(t  of 
arms,  j)urchas(;d  by  their  fri(tnds,  or,  after  som<;  years,  allowed  to  esca|)(!. 
F'ormerly  there  were  many  Lillooet  slaves  among  tin;  upp<'r  divisions  of  tin; 
tribe  ;  but  most  of  them  w<;r(;  purchas('d  by  tlu;  chief  Cixp(;'ni,em,  or  his  fatlnrr, 
about  1850,  and  taken  back  to  th«'ir  country.  Most  of  those  taken  in  war  .md 
enslav<;u  wen;  young  women,  and  sometimes  boys  and  girls.  A  w.irrior  who 
took  many  slav*rs  sold  most  of  them  when  he  reach(;d  home. 

In  former  times  the  Lytton,  Sjjences  Bridge,  and  Nicola  bands  w(;re  con- 
sidered the  most  warlike  divisions  of  the  tribe,  while  th(;  U()per  Fraser  b.uid  and 
the  Lower  Thompsons  wctre  look<rd  upon  as  less  warlike  and  less  skilled,  and 
were  to  some  degree  looked  down  upon  by  tlie  former  groups.  The  Low<;r 
Lillooet  and  the  Coast  tribes  were  also  considered  very  unwarlike  and,  even  yet 


Ifc 


III. 


:iii 
:iii 


f 
-  II 


270 


TEIT,  THE   THOMPSON  INDIANS  OF  BRITISH  COLUMBIA. 


f 


are  looked  down  upon  to  some  extent,  because  of  their  ignorance  of  horses  and 
of  hunting.  A  good  horseman  or  a  good  hunter  is  the  ideal  of  the  Upper 
Thompson  Indians.  The  Upper  Thompsons  considered  the  Shuswap  their 
equals,  and  those  of  Upper  Fraser  River  as  the  most  warlike.  The  Chilcotin 
and  Carriers  were  considered  inferior  warriors  ;  while  the  Okanagon,  especially 
the  division  of  them  called  Tcutxwaut'o'e,  were  looked  upon  as  the  most  warlike 
and  important  people  of  whom  they  had  any  knowledge. 

The  Thompson  Indians  fought  among  themselves  as  well  as  against  other 
tribes,  as  evidenced  by  blood  feuds  between  different  families.  The  most  trivial 
quarrels  and  insults  often  ended  in  bloodshed.  No  man  went  unarmed,  and  he 
was  always  ready  to  shoot,  or  guard  against  being  shot.  Scouts  were  on  the 
watch  at  night  to  guard  against  any  surprise  by  an  enemy,  and  even  at  the  cry 
of  some  bird  or  animal,  fearing  it  to  be  an  enemy's  signal,  would  at  once  shout 
out  i-'hoops  of  defiance,  to  put  their  friends  on  the  alert,  and  to  warn  the  enemy 
th^i  they  were  anticipated.  In  some  places  the  fires  were  put  out  at  sunset,  and 
the  people  retired  to  fortified  camps  or  houses  for  safety.  It  is  said  that  even 
when  eating  their  meals  many  men  laid  their  weapons  across  their  knees  to  be 
ready  for  instant  use.  Knives  were  carried  slung  over  the  shoulder,  or  placed  in 
the  legging,  in  the  sash,  or  in  the  sleeve.  Small-sized  bows  and  arrows  were 
sometimes  concealed  under  the  shirt,  to  enable  a  man  to  shoot  another  when 
least  expected.  After  guns  came  into  use  among  them,  some  men,  it  is  said,  cut 
the  barrels  off  quite  short,  that  they  might  be  hidden,  like  the  small  bows  and 
arrows.  No  person's  life  was  perfectly  safe  in  those  days  ;  and  a  man  who  had 
killed  another  was  in  especial  dange  and  needed  to  be  on  the  alert.  Although 
tribal  .irarfare  ceased  before  1858,  murders  and  blood  feuds  continued  for  some 
years  afterward. 

The  Lower  Thompsons  claim  that  they  had  very  few  real  trained  warriors 
among  them,  and  considered  themselves,  as  a  whole,  much  inferior  in  warfare  to 
the  Lytton  band.  They  claim  to  have  been  on  good  terms  with  all  the  surround- 
ing tribes,  and  never  sent  out  any  war-parties.  Their  relations  with  the  Coast 
tribes  and  Lillooet  were  on  the  whole  very  amicable  ;  and  these  tribes  never  at- 
tacked them,  and  were  seldom  attacked  by  them.  The  upper  bands  of  the  Lower 
Thompsons  were  different,  however,  for  they  occasionally  sent  war-expeditions 
against  the  Lower  Lillooet,  and  frequently  against  the  Coast  tribes.  In  their 
raids  on  the  latter  they  were  often  assisted  by  members  of  the  Lytton  band 
Their  enemies  seldom  ventured  to  retaliate.  It  is  on  record  that  the  Lillooet  did 
so  twice  by  sending  war-parties.  One  of  the.se  descended  through  the  valley  of 
Salmon  River,  and  the  other  by  way  of  Skazzi  Creek.  In  both  instances  they 
were  discovered,  and  beat  a  hasty  retreat  without  making  an  attack.  Once  a 
large  party  set  out  from  the  coast  to  have  revenge  for  a  bloody  raid  inflicted  on 
them  by  the  Thompsons.  They  passed  by  Spuzzum  without  attacking  the  peo- 
ple there,  and  were  hospitably  entertained.  On  reaching  a  few  miles  above 
Spuzzum,  they  stopped,  being  advised  by  the  people  there  that  it  would  be 


;3 


TEIT,  THE   THOMPSON  INDIANS  OF  BRITISH   COLUMBIA. 


271 


dangerous  to  proceed  farther.     Knowing  the  warhke  and  f  f^^^^^"  ^  nlthe! 
the  people  above,  and  seeing  the  extremely  rough  nature  of  the  --"  -"  '  ^'^^ 
concluded  to  return,  which  they  did  without  stnk.ng  a  blow.     It  seems  hkely  tha 
most  of  these  wars  were  carried  on  during  the  last  and  the  early  part  of  the  present 
century      The  Lower  Thompsons  were  on  very  friendly  terms  with  the  upper 
■■     bands  and  the  Okanagon.  and.  when  their  hunting-parties  -«*  '"^'"^ers  "f  \h^ 
latter  tribe  in  the  mountains,  they  invariably  interchanged  presents.     The  reverse 
however,  was  the  case  when  they  fell  in  with  hunting-part.es  of  Kl.ck.tat.  for  they 
always  fought  one  another.     In  .858  some  of  the  Lower  Thompsons  carr.eo  on 
•      a  desultory  war  for  several  months  with  the  white  miners.     One  engagement  was 
fought  near  boston  Bar,  in  which  the  Indians  had  eight  or  nine  men  killed      It 
seems  that  the  quarrel  arose  partly  out  of  the  rough  manner  in  which  some  Indians 
had  been  treated  by  the  whites,  and  the  killing  of  an  Indian  by  a  white  man  with- 
out any  apparent  cause.     The  natives  retalia-d  by  murdering  a  number  of 
whites.'  Tl^s  affair  was  known  as  the  "  Fraser  River  War."     1  he  lower  ba  d 
took  no  part  in  the  trouble,  and  their  noted  chief,  Kaupfillst,  offered  himself  to  the 
whites  as  a  hostage  for  the  good  conduct  of  his  people.  ,        ,  .  . 

Some  men  of  the  upper  banas  were  also  at  first  hostile  to  the  whites  and 
made  frequent  inroads  upon  them  ;  but  the  leading  chiefs  and  the  majority  of  the 
people  were  friendly,  appreciating  the  advantages  of  law  and  order,  and  the  facili- 
ties for  obtaining  food  and  clothing.  With  the  steady  progress  of  civilization  the 
tribe  have  become  equally  as  law-abiding  as  the  whites  themselves,  and  even 
more  hospitable. 


<»m 

II, a 

<•»     I 

"I. 

"1. 

;;ik 

\k 


i    • 


I 

K 


f  I 


I;. 


Fig.  ,56  (AV. 

stxe. 


Beaver-tooth  Dice.    •  Pttt. 


HARLAN  l.^l+HT^-'^MES  AND  PASTIMES. 

fcACINA'A',  i:.  :--.  i  '   •  -  •'. 

Women  played  a  game  of  dice  with  beaver-teeth  (Fig.   256),  which  were 
tossed  down  on  a  spread  blanket  or  skin  by  the  player.     Each  tooth  was  marked, 

on  only  one  side,  with  carved  lines  or  spots. 
One,  called  the  "  man,"  was  marked  with 
eight  transverse  lines,  and  tied  around  the 
middle  with  a  piece  of  sinew.  Its  mate 
was  marked  with  five  transverse  lines,  each 
having  a  dot  in  the  middle.  The  other 
two  were  mates,  and  were  each  marked 
alike  with  a  number  of  triangular  lines. 
When  the  dice  were  thrown,  if  all  the 
blank  sides  or  if  all  the  faces  came  up,  it 
counted  two  points  for  the  thrower ;  if  a 
triangular-marked  dice  came  face  up,  and 
all  the  others  face  down,  fourteen  points ; 
if  the  dotted  one  fell  face  up,  and  the 
other  three  face  down,  eight  points  ;  if 
the  "  man  "  'arned  face  up,  and  the  rest 
face  do.vn,  four  points.  If  the  dice  fell 
any  other  way  than  as  indicated  above, 
it  counted  nothing,  and  the  opposite  party 
took  their  turn  to  throw.  If  a  tooth  fell 
on  its  edge,  it  was  taken  up  and  let  fall,  to 
see  on  which  side  it  would  turn.  This 
game  is  still  played  by  some  women,  but 
not  nearly  as  much  as  it  was  eight  or  ten 
years  ago. 

Another  game,  engaged  in  almost  alto- 
gether by  the  men,  was  played  with  a 
number  of  sticks.  These  were  from  four 
to  six  inches  in  length,  and  about  a 
quarter  of  an  inch  in  diameter,  made 
of  mountain-maple  wood,  rounded  and 
smoothed  .off.  There  was  no  definite 
number   of   sticks   in  a   set.     Some  sets 


.  Fig.  J57  (,j!,).  Gambling-mat.   Lnigtii.  31  coutaiued  onlv  twclvc  stlcks,  while  others 

incites.  -* 


FiK.i.s8(.J|T). 
Pointer  for  Sticlt 
Game,  repre- 
senting a  Crane. 
i  nat.  size. 


had  as  many  as  thirty.  Most  of  the 
sticks  were  carved  or  painted,  some  of  them  with  the  pictures  of  animals  or  birds 
of  which  their  possessor  had  dreamed.  Each  man  had  his  own  sticks,  and  carried 
them  in  a  buckskin  bag.     Two  of  the  sticks  were  marked  with  buckskin  or  sinew 

[»7»] 


3i 


V. 

<<-, 

1 

,.^, 

>>'! 

t.    -1 

TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


273 


thread  or  with  a  painted  ring  around  the  middle.  I  do  not  know  exactly  the 
points  which  each  stick  won.  The  players  kneeled  opposite  each  other,  and  each 
spread  out  in  front  of  him  his  gambling-mat  (Fig.  257),  which  was  made  of  deer- 
skin. Each  had  a  bundle  of  dry  grass.  The  man  who  played  first  took  one 
of  the  sticks  with  the  ring,  and  another  one,  —  generally  one  representative  of  his 
guardian  spirit,  or  some  other  which  he  thought  lucky,  —  and  put  them  on  his 
mat  so  that  the  other  player  could  see  them.  Then  he  took  them  to  the  near 
end  of  the  mat,  where  his  knee  was,  and  where  the  other  man  could  not  see  them, 
and  rolled  each  stick  up  in  dry  grass  until  it  was  completely  covered.  Then  he 
placed  the  grass-covered  sticks  down  on  the  mat  again.  The  other  man  then 
took  his  pointer  (Fig.  258),  and,  after  tapping  each  of  the  grass-covered  sticks 
four  times  with  it,  moved  them  around  with  his  pointer  four  times,  following  the 
sun's  course.  Then 
he  separated  one  from 
the  other  by  pushing 
it  with  his  pointer  to 
the  edge  of  the  mat. 
Then  the  other  man 
took  up  this  stick,  and 
drawing  it  back,  and 
loosening  the  grass 
around  it,  shoved  it 
back  into  the  centre 
of  his  set  of  sticks. 
Then  he  took  up  his 
sticks,  and,  after  shak- 
ing them  loosely  in 
his  hands  near  his  ear, 
threw  them  down  on 
the  mat,  one  after  an- 
other. After  all  had  been  thrown  down,  and  only  one  trump  or  ringed  stick  was 
found  among  them,  then  it  was  known  that  the  other  was  the  one  left  in  the  grass, 
and  therefore  that  the  other  player  had  left  the  winning  stick.  But  if  both  trumps 
came  out  when  the  sticks  were  thrown  down,  then  it  was  known  that  he  had  put 
aside  'he  winning  stick  and  left  the  other,  and  thus  lost.  Afterwards  the  first 
player  had  to  guess  his  opponent's  sticks  in  like  manner.  The  stake  was  valued, 
according  to  agreement,  at  so  many  counters,  and  so  many  counters  a  chance.  If 
a  man  lost  four  times  in  succession,  he  frequently  lost  the  stake.  Each  player 
had  his  own  set  of  sticks,  his  mat,  and  his  pointer.  The  names  of  the  designs 
on  the  set  represented  in  Fig.  259  are  given  in  the  legend  of  the  figure.  They 
often  accompanied  this  game  by  a  song. 

This  game  has  been  out  of  use  for  many  years,  as  well  as  another  game, 
greatly  in  vogue  at  one  time  among  the  Indians,  which  was  played  altogether  by 


!       /     e      k       i        jktmnopqri 

Fig.  259  <iiSi)-     Set  of  CimblinS'Sticks.    |  nat.  size. 

a  and  /*,  Ska'kalamux  ("  man  " ) ;  ^,  Screw  oi  ramrod  ;  c,  Snake  ;  */,  Wolf  ;  ^.  Otter ;  jf.  Eagle  ; 
/f.  Grisly  bear;  /-m,  Sticks  without  names;  v,  One  of  15  sticks  without  marks. 


I 


'IT 


T     ■-, 

tr  r 

,»  {.. 

i     , 

^^, 

>'■> 

r-      ' 

< 

274 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


I-! 


men.     They  found  it  warm  work,  and  used  to  strip  off  all  their  clothes  except  the 

breech-cloth  when   playing.      The  chief  implement   in   this  game  was  a  ring 

(Fig.  260)  from  two  inches  to  four  inches  and  a  half  in  diameter,  and  sewed 

over  with  buckskin,  the  framework  often  being  made  of  a  stick  bent 

round.     The  buckskin  covering  was  loose  and  the  space  inside  not  taken 

up  by  the  stick  was  filled  in  with  sand  to  make  the  ring  solid  and  heavy. 

The  player  set  this  ring  rolling.  Then  he  followed  it,  running,  and  threw 

a  small  spear  at  it.     The  object  of  the  game  was  to  throw  the  spear  in 

front  of  the  ring,  and  make  the  latter  fall  on  it.     Generally  the  playing- 

ground  was  marked  by  two  long  poles,  which  prevented  the  ring  from 

rolling  too  far.     Six  different  marks,  which  determined  the  number  of 

points,  were  sewed  on  the  buckskin  inside  of  the  circle.    In  later  times 

these. were  made  with  different  colored  beads.     The   number  of  beals 

was  six  or  four.     Four  were  always  blue  or  some  other  dark  color,  and 

two  were  some  light  color,  generally  light  blue,  but  frequently  white  or 

red.    The  light  beads  counted  ten  points  each.     If  both  fell  on  top  of 

the  stick,  it  counted  twenty.    The  dark  beads  counted  five  each.     If  two 

fell  on  top  of  the  stick,   it  counted  ten  ;  if  one  dark  and   one  light, 

fifteen.     If  the  ring  did  not  fall  on  top  of  the  throwing-stick,  but  stood 

up  against  it,  it  counted  forty,  which  was  the  highest.      The  beads  were 

not  then  counted.   Before  beads  were  known,  porcr   ine-quills  were  used 

as  marks  on  the  rings.     The  two  light  marks  were  in  white  or  yellow, 

and  the  four  dark  marks  were  black.     It  seems,  therefore,  that  the  colors 

were  not  exactly  fixed,  further  than  that  they 

had  to  be  light  and  dark. 

Another  game  was  played  with  the  same 
ring  and  throwing-stick,  and  the  points  were 
counted  as  in  the  game  just  described.  In 
fact,  this  game  was  like  that,  except  that  in 
this  the  players  sat  facing  each  other,  and 
rolled  the  ring  from  one  to  the  other.  One 
man  started  the  ring  rolling,  and  then  threw 
his  stick  in  front  of  it,  so  as  to  stop  it,  if 
possible,  before  it  reached  the  other  man. 
Sometimes  one  man  rolled,  and  the  other 
threw,  in  turn,  instead  of  both  men  running 

abreast  and  throwing  their  sticks  in  front  of  the  ring,  as  in  the  other  game,  one 
after  the  other.      If  the  player  missed,  the  other  man  took  his  turn. 

Another  game  was  generally  played  by  boys  and  girls,  but  occasionally  by 
adults.  It  was  played  out  of  doors,  but  also,  in  cold  weather,  inside  the  winter 
houses.  In  this  a  ring  from  six  to  ten  inches  in  diameter  was  used.  It  was  m;-  ie 
of  pliable  sticks,  around  which  bark  or  dry  grass  was  thickly  twisted.  Sometimes 
it  was  made  of  reeds  (the  same  as  those  used  in  tent-mats)  bent  in  the  form  of  a 


(•ill),  i  U»f) 
.  nf  (1,  3)  inches 


Ullf''     Ring  and  Spear  for  Game, 
length  of  6,  aq\  inches. 


C    .„ 


;:i> 


'■■»» 

.■J 

i. 


lit; 


TEXT,  THE  THOMPSOI.    INDIANS  OF   BRITISH   COLUMBIA. 


2  75 


circle,  around  which  other  reeds  were  twisted.  The  players  sat  in  two  lines,  some 
distance  apart,  facing  one  another.  At  each  end  of  the  lines  sat  a  person  who  set 
the  ring  rolling  from  one  to  the  other  between  the  two  lines  of  players.  When 
the  ring  was  in  motion,  the  players  threw  darts  at  it,  the  object  being  to  make  these 
darts  hit  the  ring.  If  they  passed  through  the  ring  without  touching,  it  counted 
nothing.  The  darts  were  about  six  or  seven  inches  in  length,  some 
thick  in  the  middle,  and  small  at  both  ends  (Fig.  261).  One  end 
was  feathered,  while  the  other  end  was  brought  to  a  very  sharp  point. 
Many  darts  had  the  shaft  all  one  thickness  to  near  the  point,  where 
it  was  forked  into  two  sharp  points.  These  darts  had  property- 
marks  consisting  of  notches,  dots,  circles,  or  paintings,  to  indicate 
the  owner.     The  wood  used  was  that  of  the  wax'esfi'Ip-bush, 

A  peculiar  custom  in  connection  with  this  game  was  that  some- 
times the  old  people  would  put  some  of  the  darts  which  the  boys 
used  for  throwing  at  the  ring  into  the  fire  of  the  winter  house,  the 
lads  not  being  allowed  to  get  them  except  by  catching  the  ends  of 
them  with  their  teeth.  Sometimes  all  the  darts  were  gathered  to- 
gether and  thrown  outside.  The  boys  were  made  to  scramble  for 
them.  The  one  that  obtained  the  most  was  the  victor.  A  boy  who 
was  unlucky  in  playing,  and  lost  all  his  darts,  could  get  them  back 
again  by  putting  up  his  back  as  a  target,  every  arrow  fired  at  it  be- 
coming his  property.  This  game,  like  the  preceding  one,  has  now 
gone  out  of  use. 

In  another  game  a  ring  the  size  of  a  finger-ring  was  placed  on 
the  ground  about  nine  or  ten  feet  away  from  the  players.  Each 
player  had  two  darts,  which  he  threw  so  as  to  hit  the  centre  of  the 
ring,  if  possible.  The  darts  were  feathered,  had  sharp  points,  and 
were  made  rather  thin.  Boys  and  girls,  in  playing  these  games,  won  or  lost  their 
darts.  They  did  not  gamble  for  anything  else.  There  were  no 
special  months  for  certain  games,  excepting  that  some  games  were 
better  adapted  for  special  seasons  than  others,  and  consequently 
were  played  only  in  those  seasons. 

Another  very  common  game,  played  principally  by  men,  was 
the  "  guessing  game  "  (known  to  the  whites  as  "lehal").  Many 
Spences  Bridge  women  used  to  play  it,  and  had  a  different  song  for 
it  from  that  of  the  men.  Lower  Thompson  women  seldom  or 
never  played  this  game.  The  players  knelt  in  two  rows,  facing  one 
another.  Each  side  had  two  short  bones  (Fig.  262),  one  of  which 
had  a  sinew  thread  tied  around  the  middle.  The  side  playing  passed 
these  bones  through  their  hands,  the  opposite  side  having  to  guess 
the  hand  of  the  player  which  held  the  plain  bone.  The  side  playing  sang  a 
"  lehal "  song  to  the  accompaniment  of  drums.  They  generally  kept  time  by 
beating  sticks  on  the  floor  or  on  a  board.     Sometimes  neither  drums  nor  sticks 


^Fig.  a6i  Ml,). 
Dart,  Length,  la 
inches. 


ij 


Fig  a6a  (t4|,). 
Gambling'b  ones. 
I  nat.  stxe. 


276 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


were  used,  but  they  simply  sang.     Many  of  the  players  wore  over  their  knuckles 
pieces  of  weasel  or  other  skin  from  which  hung  many   thin  strips  of  buckskin 

(Fig.  263).  Some  of  these  skin  covers 
reached  up  to  the  wrist,  where  they  were 
fastened.  Other  players  used  strings  set 
with  fawn's  hoofs  around  the  wrists  to  make 
a  rattling  noise.  This  game  is  still  often 
played  by  the  young  men.' 

The  Indians  also  have  a  game  some- 
what similar  to  cards.  The  cards  are 
rather  small,  and  made  of  birch-bark 
painted  with  dots  (Fig.  264).  There  are 
two  cards  of  each  kind  in  the  set.  Four 
cards  are  laid  down,  face  up.  Each  man 
chooses  two  of  these.  The  dealer  then  throws  down  the  balance  of  the  cards 
in  succession.  Whoever  chances  to  get  his  cards  mated  first  is  the  winner. 
The  game  is  also  played  as  follows  :  The  cards  are  shufifled,  and  the  first  two 


Fig.  363  (tllr)'     Knuckle-covering  for  "  l.chal "  Players. 


''U 

■jj\\  \ 

mi 

i^ 

.  '"j-j.' 

u 

■N^rJ 

c 


I. 'II 


Fig.  164  (ilti).    Set  of  Birch-bark  Cardi. 

a,  Sun  ;  ^,  Man  (kokwoi) ;  c,  Dog  ikokwoi) ;  d,  Fiihes  }  .?,  Backbone  of  fish  ;  /,  Roots  of  Litium  CotHfnbiaHum  Hanson  ;  g,  Loon-neckUce  (?); 
4,  Crossing  of  many  trails ;  i,  Croising  of  trails,  bridge,  or  the  four  quarters  ;  j\  Trails  ;  k.  Trails,  creeks,  or  trunks  of  trees  (xwa'akst), 

placed  on  a  mat,  face  up.  Next,  the  man  who  deals  gives  three  cards,  backs 
up,  to  the  other  player,  and  keeps  the  next  three  himself.  The  other  man 
plays  first.  If  he  has  the  mate  of  either  of  the  two  cards  lying  face  up,  he  throws 
it  down,  face  up,  on  top  of  its  mate,  and  then,  taking  up  both  together,  he  lays 
them  aside  ;  that  is,  he  has  won  a  trick.  But  if  he  does  not  hold  the  mate  of 
either  of  these  cards  in  his  hand,  he  simply  throws  down  one  of  his  hand  cards, 

'  See  Note  3,  at  the  end  of  this  paper. 


Tf»Tri 


TEIT,  THE  THOMPSON    INDIANS   OF  BRITISH  COLUMBIA. 


^n 


face  lip,  alongside  the  other  two.  Then  the  other  man  plays  his  card,  either  taking 
or  discarding,  as  the  case  may  be.  Thus  they  play  in  turn  until  their  cards  are 
used  Ujj.  Then  the  man  who  deals  gives  three  cards  to  the  other  man  again,  and 
takes  thr  .L  'himself ;  and  thus  they  play  until  all  the  cards  are  out.  The  man  who 
is  able  to  win  a  "  kokwoi "  gains  five  counters  ;  both  "  kokwoi,"  ten  counters  ;  a 
"  xwa'akst,"  ten  counters  ;  a  "  xwa'akst  "  and  a  "  kokwoi,"  fifteen  counters  ;  both 
"  xwa'akst,"  twenty  counters;  both  "xwa'akst"  and  both  "  kokwoi,"  thirty 
counters.  If  he  gains  the  last,  which  is  the  highest,  it  is  called  "tsispikst"  or 
"tsispelk."  The  man  who  gets  the  most  cards  gains  five  counters.  There  are 
thus  four  pairs  of  winning  cards.  Some  have  a  fifth  pair  called  "  kerastcut,"  which 
counts  five  counters  each.  Every  article 
gambled  for  is  valued  at  so  many  counters. 
The  pictures  are  suggested  by  the  dreams  of 
the  owner  of  the  pack.  This  game  has  also 
nearly  gone  out  of  use. 

Formerly  a  favorite  pastime  was  playing 
ball.  The  ball  used  was  a  kind  of  knot 
found  on  fir-trees.  This  knot  was  nicely 
rounded  off,  and  sometimes  covered  with 
buckskin.  Other  balls  were  of  stone,  or  of 
deerskin  stuffed  with  vegetable  material  (Fig. 
265).     There  were  two  ways  of  playing  it. 

One  way  was  quite  similar  to  that  of 
"  rounders."  The  bat  used  in  this  game  was 
a  short  straight  stick  about  four  inches  wide 
at  one  end  (Fig.  266).  Each  side  took  turns  in  batting.  Four 
stones  were  placed  about  twenty  yards  apart,  in  the  form  of  a 
square.  These  were  called  "  houses."  The  man  who  held  the 
bat  was  bowled  to  by  a  man  of  the  opposite  party,  who  stood 
about  in  the  centre  of  the  ring.  If  the  batter  missed  the  ball,  his 
place  was  immediately  taken  by  the  next  man  of  his  party.  If  he 
struck  the  ball  with  his  bat,  he  immediately  dropped  the  latter, 
and  ran  to  the  first  house,  or  the  second  if  he  could  manage  it.  The 
object  of  the  opposite  party  was  to  catch  the  ball  as  quickly  as 
possible,  and  strike  the  man  with  it  while  he  was  running  from  one  house  to  the 
other,  thereby  knocking  him  out  of  the  game.  If  the  man  managed  to  get  back 
to  his  starting-point,  he  was  allowed  another  chance  to  bat.  This  game  is  still 
frequently  played  by  the  young  men. 

The  other  game  was  similar  to  that  of  "  lacrosse."  There  were  two  sides  and 
a  goal  for  each,  marked  by  stones  or  wooden  pegs,  or  by  long  stakes  half  the 
height  of  a  man,  or  more.  The  ball  was  like  that  used  in  the  other  game.  It 
was  placed  in  the  middle  of  the  ground,  between  the  two  goals,  and  the  object  of 
either  party  was  to  drive  it  through  the  other's  goal.    This  was  done  by  lifting 


Fig.  265  (4l!«). 
size. 


Hall,    i  nat. 


j^  iiat.  si/e. 


366  (<)!■)'     Bat. 


I 
J 


■•    \r  „ 


278 


TEIT,  THK   THOMPSON    INDIANS  OF   BRITISH   COLUMBIA. 


"S 


and  throwing  it  with  the  toe,  or  by  striking  it  with  the  sticks  which  the  players 
held  in  their  hands.  These  sticks  were  about  three  feet  long,  and  had  a  very 
crooked  head  (Fig.  267,  a),  so  that  the  players  could  catch  the  ball  with  them,  and 
throw  it  from  them  toward  the  goal  of  the  enemy.  Many  men  ran  with  the  ball 
held  in  the  crook  of  the  stick  until  stopped  by  an  opponent,  when  they  threw  the 
ball  toward  the  intended  goal.  Others  preferred,  if  they  had  the  chance,  to  lift 
the  ball  with  the  toe,  and  before  it  fell  strike  or  catch  it  with  their  stick.  .  One 
man  always  tried  to  take  the  ball  from  his  opponent  with  his  stick.  When  bend- 
ing the  end  of  the  stick  to  the  desired  crook,  bark  string  was  used,  connecting 
the  latter  to  the  straight  part  of  the  stick.  Some  Indians  played  with  the  strings 
still  attached,  thinking  to  get  a  better  hold  of  the  ball,  but  this  was  considered 
unfair.  In  some  games  all  the  players  used  crooks  with  nets  similar  to  those  of 
lacrosse  sticks  (Fig.  267,  />).    Often  a  guard-stick  was  used  to  protect  the  ball  from 


Fig.  367,  rt  (iilT),  ^^ii?i).     I.acrosse-sticlia.     |  nat.  liie. 


F 


Fig.  368  (iI8t).     Oiiaril-sticli  fiir  prntcctinR  Ball.     J  nat,  size. 

the  players  of  the  opposite  party  (Fig,  268).  Any  person  who  touched  the  ball 
with  his  hands  while  playing  went  immediately  out  of  the  game.  Sometimes,  to 
the  amusement  of  the  men,  the  women  were  persuaded  to  play  the  game.  Within 
the  last  few  years  this  game  has  fallen  altogether  into  disuse. 

The  Lower  Thompsons  had  a  ball  game  in  which  the  ball  was  thrown  up  by 
one  player.  The  player  who  caught  it  ran  with  it  until  overtaken  by  another 
player,  who  in  his  turn  ran  with  it  ui  til  a  certain  goal  was  reached. 

A  boys'  game  was  played  as  follows :  A  small  but  rather  long  ball  of  grass 
was  attached  to  the  hand  with  a  string.  In  the  same  hand  was  held  a  wooden 
pin.  The  ball  was  thrown  away  from  the  hand,  but  pulled  back  again  by  the 
string.     On  the  way  back,  the  hand  was  raised  so  as  to  catch  the  ball  on  the  end 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


279 


of  the  pin.     This  was  done  as  often  as  possible.     After  the  first  miss,  the  ball  had 
to  be  handed  to  the  next  boy. 

Boys  threw  pebbles  over  smooth  ice,  trying  to  hit  stones  or  to  see  which 

could  throw  the  farthest. 

Another  boys'  game  was  to  take  a  pebble 
about  three  inches  in  diameter  and  covered  with 
skin,  and  roll  it  down  a  hillside.  Other  players, 
with  scoop-nets  about  one  foot  long  (includ- 
ing the  handle),  stood  at  the  bottom,  and  each 
tried  to  catch  the  bounding  ball  as  it  reached 
him.     The  nets  were  made  of  a  pliable  stick 
or  wand  bent  over  at  the  top  so  as  to  form  a 
circle,  which  was  filled  in  with  a  netting  of  bark 
twine.     A  game  similar  to  the  last  was  played 
with  a  skin-covered  ball,'  to  which  a  short  tog- 
gle was  attached  (Fig.  269,  a).     The  players 
held  a  kind  of  hoop  with  handle  (Fig.  269,  d, 
c),  by  means  of  which  they  tried  to  catch  the 
ball  by  its  toggle. 

A  shooting-game  was  played  as  follows  :  A 
steep  sandy  bank  ^ 
was  generally  cho- 


=f 


sen. 
had 
An 
was 


Each  player 
two  arrows, 
extra  arrow 
fired   at    the 


"  ■     II  f 


bank  by  one  of  the 
party,  to  remain 
there  as  a  target. 
Each  player  in 
turn  fired  his  ar- 
rows at  this  target. 
The    person    who 

struck  the  notched  

end  of  the  arrow-         Fig.  ,69, »(.».).  *(,i!.).f  (.»!■)    naii  una  Ciuching-hoop,.  «,  j .,«.  ii« ; «,  c  j  nat.  »i«. 

shaft  or  target,  .  ,        •  -ru 

thereby  splitting  it  in  two,  won  the  greatest  number  of  points.  1  he  man 
who  shot  his  arrow  so  that  it  stuck  into  the  bank  alongside  the  arrow  tar- 
get, touching  the  latter  all  along  the  shaft,  won  tlie  next  highest  number.  A 
man  was  stationed  near  the  target  to  call  out  the  name  of  the  s.iooter  and  the 
place  where  the  arrows  struck.     The  distance  chosen  to  shoot  from  was  according 

1  The  stone  shown  in  Part  III,  Fig.  39,  may  have  been  used  for  the  same  purpose. 


I 


II   fb 


tto 


TEIT,  THE  THOMPSON    INDIANS  OF    HRITISH   COLUMBIA. 


F 


to  the  wishes  of  the  archers,  generally  from  forty  to  a  hiinilred  yards.  In  another 
game  one  man  sliot  his  arrow  as  far  as  lie  couKI,  the  others  tryiny  to  shoot  as 
near  to  it  as  possible.  The  one  who  shot  nearest  then  tried  to  fire  as  far  beyond 
the  first  arrow  as  possible,  and  the  game  was  repeated.  The  man  that  could 
shoot  the  farthest  and  truest  generally  won.  A  large  open  space  with  rather  soft 
ground  was  best  suiteil  for  this  game. 

The  Indians  used  to  gather  at  a  bluff  close  to  Nicola  River,  and  about  ten 
or  twelve  miles  from  Spences  Hridge.  Here  they  tried  to  shoot  their  arrows  over 
the  top  of  the  bluff,  and  passers-by  did  the  same.  Only  the  strongest  shooters 
could  shoot  easily  over  the  bluff. 

Shooting-games  are  no  longer  in  vogue,  although  a  few  of  the  young  men 
compete  at  rille-shooting  once  in  a  while. 

Foot-races  were  frequently  run,  and  bets  made  on  the  result.  The  best  run- 
ners travelled  long  distances  to  meet  each  other.  Sometimes  celebrated  Okana- 
gon,  Shuswap,  and  Thompson  runners  competed  with  one  another.  The  largest 
bets  were  made  on  races  between  champions.  It  is  said  that  when  the  Indians 
were  numerous,  and  almost  all  the  men  in  constant  training,  there  were  some 
excellent  long  and  short  distance  runners  among  them.  Two  men  of  the  Spences 
Bridge  band  were  said  to  be  the  fastest  runners  in  the  surrounding  tribes.  One 
of  them  raced  against  horses  and  against  canoes  paddled  downstream. 

Games  at  jumping  (high  running  jump  and  long  running  jump)  were  also 
practised  by  young  men,  and  bets  made  on  the  competitors.  One  young  man 
from  Spences  Bridge  used  to  take  a  short  run  and  jump  right  over  a  horse's  back. 

After  horses  became  common  in  the  tribe,  horse-races  were  frequent,  bets 
being  made  upon  the  horses.  The  Spences  Bridge  and  Nicola  bands  sometimes 
had  riding  tournaments  to  see  who  could  ride  wild  horses  the  best. 

Wrestling-matches  were  also  sometimes  indulged  in.  Neither  taking  hold 
around  the  neck,  nor  tripping  with  the  legs  or  feet,  was  allowed  in  their  style  of 
wrestling.  Sometimes  a  good  runner  or  wrestler  would  make  a  bet  that  he  would 
run  or  throw  all  comers.  Each  man  that  competed  with  him  had  to  put  up 
something  equal  in  value  to  the  original  stake.  A  man  would  thus  sometimes 
run  five  or  six  men  om:  aiter  another,  or  throw  from  five  to  eight  men  one  after 
another,  until  at  bst  he  was  thrown  himself. 

Games  at  tug-of-war  were  also  played  by  both  boys  and  men.  An  equal 
number  of  men  pulled  en  each  end  of  a  rope.      Bets  were  made  on  this  too. 

Another  pastime  was  the  lifting  of  heavy  stones  to  test  the  strength  of  the 
players,  or  the  carrying  of  large  stones  to  see  who  could  carry  them  farthest.  A 
stone  used  for  this  test  was  near  the  village  of  Slaz.  Most  of  the  men  who 
passed  that  way  tried  their  carrying  powers,  because  this  stone  was  known 
all  through  the  neighborhood. 

Gambling  is  now  carried  on  principally  by  means  of  cards,  the  common 
games  being  monte  and  poker ;  but  gambling  of  all  kinds  has  greatly  decreased 
during  the  last  ten  years. 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


281 


Swimming  was  also  a  favorite  amusement.  Almost  .ill  the  men,  women, 
boys,  anil  girls  could  swim.  Some  of  them  were  able  to  swim  across  lakes  three 
or  four  miles  wide,  and  across  the  widest  rivers  of  the  country.  Tlieir  mode  of 
swimming  was,  as  a  rule,  animal  fasliion,  very  few  of  tiiom  using  a  breast  stroke. 
They  turned  partly  over  on  their  left  side,  and  drew  the  left  arm  underneath 
them,  at  the  same  t>me  reaching  .ibove  wattir  and  forward  with  th(;ir  right. 
This  was  in  turn  drawn  underneath,  palms  backward,  the  hanil  being  held 
somewhat  cup  shape.  Then  they  turned  on  their  right  side,  raising  the  left 
hand  as  they  had  the  right,  and  so  on.  The  legs  were  sometimes  shoved  back- 
wards together,  but  just  as  frequently  one  afttir  the  other  ;  while  some  shoved 
only  one  leg,  the  other  foot  striking  the  surface  of  the  water.  The  men  and 
women  always  bathed  in  different  places.  During  the  months  of  July  and 
August,  many  of  the  Indians  still  indulge  in  gambolling  in  the  waters  of  the 
Thompson  River. 

Many  children's  games  were  played  by  the  smaller  boys  and  girls.  "  Cat's- 
cradle  "  was  one  of  these  (Fig.  270).  Strings  were  fi.\ed  on  the  fingers  in  different 
ways,  so  as  to  present  many  forms,  such  as  the  "  beaver,"  the  "  deer,"  the  "  buck- 
skin," the  "  conical  lodge,"  the  "  women's  house,"  the  "  man  stealing  wood,"  etc. 
Games  of  hi<le-and-seek  were  often  indulged  in.  Slings  were  used  by  the  boys 
in  just  the  same  manner  as  among  the  whites.  They  were  made  of  Indian-hemp 
cord  or  of  thong,  with  a  piece  of  buckskin,  in  which  the  pebble  was  placed. 
They  were  never  used  to  hit  or  to  kill,  but  only  for  throwing  to  as  great  a  dis- 
tance as  possible.  Tops  or  whirligigs  were  used.  These  were  generally  made 
of  a  thin  circular  piece  of  wood,  or  more  frequently  a  piece  of  yellow-pine 
bark,  through  the  centre  of  which  was  inserted  a  pin  a  fourth  to  half  an  inch 
in  diameter,  and  about  five  or  six  inches  long,  the  circular  piece  of  wood  being 
allowed  to  remain  about  the  middle  of  the  pin.  The  one  who  made  his  top 
spin  the  longest  won.  Bull-roarers  were  made  of  a  circular  piece  of  wood,  with 
two  holes  near  the  centre,  through  which  a  string  passed.  All  these  games  are 
occasionally  played  at  the  present  day. 

Tobogganing  was  a  favorite  amusement,  and  was  indulged  in  by  boys  and 
girls  until  full  grown.  At  the  present  day  little  sleds  are  used  ;  but  formerly  flat 
stones,  planks,  and  pieces  of  thick  birch-bark  turned  up  in  front,  were  used.  In 
very  steep  places  fir-branches  tied  together  at  their  thick  ends  served  as  toboggans. 
These  latter  were  sometimes  used  by  men  for  sliding  down  mountain-sides  when 
the  snow  was  frozen  hard. 

Snowballing,  making  snow  men,  rolling  large  snowballs,  making  hobby- 
horses on  which  to  run  races,  were  all  amusements  of  the  boys  and  girls.  The 
horses  were  small  poles,  which  they  straddled,  and  dragged  along  underneath 
them.  They  had  miniature  tails  and  manes  made  of  grass  ;  and  the  ends  of  the 
poles  were  bent  down,  or  carved  rudely  in  imitation  of  horses'  heads.  They  ran 
races  on  their  pole  steeds,  whipping  them  as  they  went  along. 

Indian  children  made,  and  often  do  yet,  figures  of  birds,  people,  canoes,  etc., 


I. 


r  ,« 


LI 
li- 


282 


TEIT,  THE  THOMPSON  INDIANS  OF   BRITISH  COLUMBIA. 


on  the  ground  with  pebbles,  stones,  sticks,  etc.     They  also  drew  figures  of  men, 
animals,  etc.,  in  the  sand  with  pointed  sticks. 

Boys  used  to  make  figures  representing  swallows  out  of  wood,  and  suspend 
them  by  strings  from  branches  of  trees.  Then  they  watched  them  go  round  with 
the  wind. 


a;.  «/.  *,.  tj,  f^_ 

Fig.  170.    Game  of  Cat's-cradle,     (From  sketches  made  by  Harlan  I.  Smith.)     a,  /-7,  Dressing  a  slcin  ;  A,  /^,  Pitching  a  tent. 


In  winter  the  boys  used  to  roll  up  balls  of  grass  and  throw  them  into  the 
waters  of  swift  creeks,  letting  them  float  down  with  the  current.  The  other  boys 
stood  in  a  rov;  along  the  edge  of  the  ice  with  long,  sharp-pointed  sticks  in  their 
hands,  and  tried  tO'  spear  these  balls  (or  fish,  as  they  were  called)  as  they  floated 
past.  Still  another  amusement  for  boys  was  seeing  who  could  stand  longest  on 
his  head.  Seesaw  was  a  favorite  game  with  both  boys  and  girls,  and  was  just 
like  the  seesaw  of  the  whites. 


^SSil 


II 
I 

Hill 

at 


IX.  — SIGN    LANGUAGE. 

Gesticulation  was  thought  by  th..  Thompson  Indians  to  be  indispensable  to 
eood  speak  g  or  story-telli.fg.  lome  people,  while  narrating  an  inc.dent.  acconv 
paniedtteir  words  with  descriptive  signs.  Many  of  these  gestures  were  alo 
useTas  igns  between  persons  a  distance  apart,  or  when  it  was  "-dv.sab  e  to 
eak  or  n'ake  a  noise  for  fear  of  disturbing  or  frighte..ng  game.  S-gn^-^^- 
kind,  therefore,  were  often  made  use  of  by  hunters  and  warr.ors.     Following  are 

""""^'^Belr-Both  fist,  held  in  front  of  breast,  knuckles  upward,  the  thumbs 
touching  the  bent  forefingers  ;  fists  pushed  forward  alternately  in  circular  motions. 

^"^'t"l.:t^.-3rheld:,p::-both  sides  of  head,  at  height  of  ears;  palms 

'"""' ^r-  The  first  and  second  fingers  of  ..=h  hand  held  up  above  each  ean 
4    BusL- Open  hands  placed  against  each  other  so  that  both  thumbs  and 

'"''t';Srt.  ^..-Fingers  of  both  hands  interlocked,  so  that 
fintrer-tips  of  one  hand  are  between  the  fingers  of  the  other  hand. 

6  Lake.  -  Hands  held  close  together  before  breast,  fingers  describing  a  wide 
rirc'?' forward  and  back  to  breast.  tu„  „*i,«r 

7  Olci  ;..««. -Forefinger  of  right  hand  held  up.  slightly  bent,  the  other 
fintrers  closed,  indicating  tlie  bent  back.  .      r    ^  „„j 

^  g  RiAr -First  and  second  fingers  of  right  hand  stradd  mg  the  fir  t  and 
.econd  of  the  left,  which  is  held  with  thnntb  and  third  and  little  fingers  closed  ; 
first  and  second  extended  horizontally,  parallel  to  breast,  touchntg  each  othe,. 

I  ^i^'or":*  '-Z  t"  i;:ge'S  the  right  hand  slightly  ben.  and  placed 
clooe  t'gtriT.  baA'lf  hand  down.'paln,  forming  a  .light  hollow,  thumb  rest.ng 

'"":r^Ll"i.- Drawing  the  right  hand,  in  the  position  of  No.  ,0.  up 

""""t  'J^:r- Right  hand  closed  excepting  forefinger,  which  is  extended  and 

"'"'  Z  ''°slZZ°-m^t  hand  half  opened,  forefinger  extended  slightly  upward, 

nalm  towards  body,  then  moved  upward. 

'       14  llL/.- Forefinger  pointing  downward  in  front  of  breast  and  moved 

'""Ts'L^  srgkUd.  -  Both  hands  placed  close  above  the  head  with  the  fingers 
spread  out   and  moved  two  or  three  times  up  and  down  above  the  head. 

^6    Buck  irotting.  -  Both  hands  closed  except  the  forefinger,  and  one  hand 

moved  rapidly  in  front  of  the  other. 

[»83J 


r,.« 


„  F"^ 


284 


TEIT,  THE  THOMPSON  INDIANS  OF  BRITISH  COLUMBIA. 


f     1, 


1 7.  Deer  jumping.  —  The  two  fists  (held  near  together,  the  thumbs  extended 
and  touching  each  other)  opened  and  shut  two  or  three  times,  the  arms  moving 
forward  in  jerks  at  each  opening. 

18.  Deer  lying  down.  —  The  arm  moved  once  from  left  to  right,  describing  a 
half-circle,  and  the  hand  turned  at  the  same  time  from  back  up  to  back  down. 

19.  Deer  falling.  — The  right  arm  moved  once  from  left  to  right,  describing 
a  half-circle,  while  the  left  hand  is  brourht  up  rapidly  to  strike  the  breast. 

20.  Deer  falling.  —  Both  hands  held  a  little  distance  apart,  and  moved  so  as 
to  describe  a  half-circle  from  left  to  right,  or  vice  versa. 

2 1.  Doe  moving  slowly,  looking  from  side  to  side.  —  First  and  second  fingers 
of  each  hand  held  up  above  each  ear,  and  at  the  same  time  the  head  turned  from 
side  to  side. 

22.  Deer  on  the  alert.  —  Sign  of  a  deer  (No.  2)  and  motion  from  side  to  side. 

23.  Deer  has  arisen.  —  Standing  up,  or  crouching  down  and  then  standing  up. 

24.  Deer  walking.  —  Walking  a  few  steps  up  hill,  down  h.il,  <  tc,  according 
to  the  direction  in  which  !;he  deer  is  walking. 

25.  Bear  running.  —  Fists  held  in  front  of  breast,  knucl  '.  ,  ■■■■  crd,  striking 
out  alternately  and  horizontally  full  length  of  arms  (see  No.  i). 

26.  Four.  —  Four  fingers  of  one  hand  held  up,  thumb  closed^  f;ngers  apart 
and  extended. 

27.  Four  together.  —  Four  fingers  close  together  held  up  as  in  No.  26. 

28.  Five.  —  All  the  fingers  and  the  thumb  of  one  hand  held  up. 

29.  Ten.  —  All  the  fingers  and  both  thumbs  held  up. 

30.  Twenty.  —  All  the  fingers  and  both  thumbs  held  up,  then  both  hands 
closed,  then  the  fingers  and  thumbs  extended  again. 

31.  Half. — The  forefingers  of  the  two  hands  crossed,  and  then  pulled 
apart,  the  top  finger  sliding  outward. 

32.  Divided  in  two  or  one  part  taken  from  the  other.  —  The  same  sign  as  No. 
31,  but  done  quickly,  the  top  finger  carried  out  quite  a  distance  in  front,  and  ihe 
other  finger  <'rawn  in  towards  the  body  at  the  same  time. 

33.  /.  —  The  breast  struck  with  the  forefinger. 

34.  Any  part  of  the  body.  —  The  part  meant  touched  with  the  t:  3  >'  !>ic 
fingers. 

35.  Thou.  —  The  right  arm  and  forefinger  extended,  and  pointed  towards  > 
person's  breast. 

36.  Ye.  —  The  same  sign  as  No.  35,  but  hand  with  extended  finger  moved  to 
left  side  and  then  to  right  side  in  horizontal  plane,  directed  towards  people  or  a 
person.     Sometimes  the  finger  was  pointed  slightly  down. 

37.  All  around,  look  all  around,  or  the  horizon.  — The  same  sign  as  No.  36, 
made  with  the  finger  pointed  slightly  up,  and  hand  moved  farther  to  left  and 
right  respectively. 

38.  All.  —  Right  hand  held  in  front  of  breast,  p^....  downwaif!  n.oved 
around  horizontally. 


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TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


285 


,Q  There  -The  right  arm  raised  to  a  level  with  the  top  of  .l.e  head,  then 
extended  forward  to  nearly  full  length  ;  hand  closed  excepting  forefinger  ex- 
tended upwards,  slightly  bent,  and  then  dropped  so  that  .t  is  parallel  to  the  arm, 
but  the  bent  finger  pointing  slightly  down. 

40  Here.  -  Hand  and  finger  in  the  same  position  as  in  No.  39.  but  moved 
sharply  downwards  to  left  side  of  body,  or  sometimes  moved  down  in  front  ol 

^""^^Ai    /attention  or  j/^//  —  Hand  raised,  open  palm  forward,  then  shaken. 

42  5-/c;^ /- Hand  raised,  open  palm  forward,  hand  pushed  forward. 

43  Attention  !  (from  a  long  distance.)  -  Hands  raised  high  above  the  head, 
then  moved  from  side  to  side,  or  more  often  to  and  fro  from  each  other. 

44.  Quick.  —  Right  arm  pushed  upward  and  forward,  slightly  to  the  right,  at 

the  same  time  left  fist  striking  the  breast.  ^,       .  ,  j 

45  Good.6y;  or  you  re  main,  we  go  {irom  a  dht^nce).- The  nght  ^rmmo^ed 

forwards  to  the  right,  and  describing  a  half-circle  downwards,  with  the  back  of 

the  hand  outwards.  .  ,        . , 

46  Good-6y,  or  you  remain  (from  near  by). -Right  arm  lent  at  the  side 
elbow  Extending  outwards,   the  palm  held  forwards,  then  the  whole  arm  and 
hand  several  times  moved  slowly  outwards,  and  hand  out  and  downwards. 

47.  Dont  come.  -  Both  hands  held  out  in  front  of  the  body  or  face,  palms 

^"'"^  48^' Z?o»V.- Right  hand   raised,    palm   forward,  then  shaken   near  right 

shoulder. 

4Q    Z^o/fr.  — Right  aim  and  forefinger  extended  outwards. 

50    No  or  /  will  not.  -  One  or  both  hands  raised,  open  palm  forward,  then 

shaken!  and  at  the  same  time  the  head  shaken  from  side  to  side. 

51.  Iwillnot.S^xue  sign  as  No.  50.  and  immediately  afterward  the  head 
drooped,  and  turned  to  the  left  side.  .       .  ,  .   c 

52.  Will  not  listen.  -  Head  dropped  and  turned  to  the  side,  and  fingers 

shaken  close  to  each  ear.  u      u     j    *  1,  ,,  ^ff  anri 

53.  I  do  not  understand.  -  Palms  clapped  on  ears,  then  hands  taken  off  and 

^  ^   54.  Running. --eAho^s  close  to  body,  forearms  held  horizontally,  hands 

closed,  elbows  moving  out  and  in  from  the  body. 

c<^    Shoeing.  -  Left  arm  extended,  with  hand  as  if  holding  a  bow,  and  with 

right  hand  h.ld  at  left  upper  arm  or  shoulder  as  if  holding  the  end  of  an  arrow. 
S6.  Shooting  a  gun.-The  same  sign  as  No.  55-  but  with  one  eye  closed 
c7    lired  or  shot.  -  Same  sign  as  No.  55.  but  with  the  right  hand  opened  so 

that  ihe  fingers  are  apart,  and  extended,  the  hand  not  otherwise  moved 

58.  Four  shots  ox  arrows  fired.  -  Same  sign  as  No.  57-  but  the  hand  opened 

and  shut  four  times.  , 

59.  Attack  or  i>«j^/.  -  Palms  brought  together  suddenly  so  as  to  make  a 

sharp  noise. 


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286 


TEIT,  THE   THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


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60.  Folloiving  (  .  one  following  behind  the  other.  —  One  hand  held  in  front  of 
the  other,  the  forefinger  of  each  extended,  both  hands  being  moved  with  short 
jerks  backwards  and  forwards,  but  gradually  forwards  or  away  from  the  body. 

61.  Racing.  —  Both  hands  closed  and  held  a  little  distance  in  front  of  body, 
with  forefingers  extended  outward  and  slightly  upwards,  parallel  to  each  other 
and  not  far  apart,  and  the  fingers  moved  alternately  out  past  each  other. 

62.  Yes.  —  Nodding  the  head. 

63.  Sleep  or  retired  to  sleep.  —  The  right  hand  somewhat  bent  and  placed 
near  the  right  cheek,  palm  inwards,  at  the  same  time  head  bent  in  that  direction. 

64.  Pulling.  —  Each  hand  partly  closed,  and  then  put  quickly  one  in  front  of 
the  other. 

65.  Falling  backwards  or  upsetting.  —  Both  arms  thrown  suddenly  upwards 
au'.    '    j':  rards,  with  palms  backwards. 

'tiling  forwards.  —  Both  arms  suddenly  extended  forwards,  with  fingers 
straigii;     ad  palms  down,  and  at  the  same  time  arms  moved  downwards. 

67.  Union,  or  married,  or  married  couple.  —  Tue  forefingers  brought  together 
from  quite  a  distance  apart,  and  kept  together  for  some  time  so  that  they  touch 
each  other  along  their  entire  length,  thumbs  down  ;  also  first  and  second  fingers 
of  one  hand  placed  together  horizontally  in  front  of  the  body. 

68.  Walking  together.  —  Same  as  preceding,  with  a  forward  motion. 

69.  Standing  together.  —  First  and  second  fingers  of  one  hand  placed  together 
vertically. 

70.  Separation.  —  The  two  forefingers  brought  together  in  the  same  manner 
as  in  No.  67  on  a  horizontal  plane,  and  then  suddenly  parted,  both  fingers 
describing  circles  in  opposite  directions. 

71.  Met  or  meeting.  — The  forefingers  bent  and  tips  brought  •^ogether,  the 
closed  thumbs  also  touching  each  other  underneath. 

72.  Lying  down.  —  The  left  arm  held  outward  to  the  left  side  and  horizontal 
with  the  breast,  palm  upwards  and  fingers  relaxed,  the  right  hand  held  down- 
wards, fingers  slightly  downwards,  and  arm  held  near  to  the  body  but  hand 
towards  the  left  hand,  at  the  Game  time  the  head  bent  slightly  to  the  left  side. 

73.  Wrestling ;  fighting.  —  Hands  with  palms  Hpt  together  moved  slowly 
upwards  and  downwards  above  and  below  the  I  cad,  and  from  side  to  side,  first 
the  back  of  one  hand  being  down,  then  the  back  of  the  other. 

74.  Cross  trails  or  crossed  over.  —  One  forefinger  crossed  at  right  angles  over 
the  other. 

75.  Come  out.  —  The  forefinger  of  the  right  hand  extended  (rest  of  the  hand 
closed),  and  the  hand  moved  down  in  front  of  the  body,  then  suddenly  outwards 
and  upwards. 

76.  /Appearing.  —  The  same  sign  as  No.  75  except  that  the  hand  is  carried 
upward  to  front  of  face  and  held  there  for  a  second  wi  ;h  the  forefinger  upward. 

77.  Sudden  appearance.  —  The  same  sign  as  No.  76,  but  done  very  quickly. 

78.  Growing.  —  Right  hand  held  in  front  of  the  body,  back  downward,  fingers 


\; 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


287 


apart  and  extended  upwards,  the  hand  at  the  same  time  raised  some  distance 
upwards  somewhat  slowly. 

79.  Tke  same;  alike.  —  Both  hands  closed  and  held  a  little  distance  in  froiit 
of  body,  with  forefingers  extended,  and  outward,  and  sometimes  slightly  up- 
wards, parallel  to  each  other  and  not  far  apart. 

80.  The  same  people.  —  The  same  sign  as  No.  79,  but  with  the  fingers  held 
perpendicularly. 

81.  Very  small.  —  One  hand  nearly  closed,  and  the  extreme  tips  of  the 
forefinger  and  thumb  pressed  against  each  other. 

82.  Good.  —  The  palms  held  opposite  each  other  (thumbs  up)  and  near 
together,  and  about  opposite  and  a  little  in  front  of  the  middle  of  the  body. 

83.  Bad.  — The  palms  brought  opposite  each  other  and  near  together  a  little 
in  front  of  the  body,  then  turned  down  and  the  hands  moved  apart  quickly  to 
their  respective  sides  in  a  horizontal  plane. 

84.  Cold.  —  Both  arms  crossed  in  front  of  the  chest,  hands  clinched,  and  arms 
made  to  tremble. 

85.  Nothing,  or  no.  —  Both  hands  lifted  together  to  the  front  of  breast,  then 
suddenly  thrown  out  to  their  respective  sides. 

86.  Good  will  or  blessing.  —  Both  arms  extended  above  the  level  of  the 
head,  and  moved  forward,  then  gradually  together  downwards  to  a  level  with 
the  legs,  palms  at  first  outwards,  or  towards  the  person,  then  downwards. 

87.  Good  will  or  respect.  —  Shaking  hands  with  a  person. 

Cries  or  sounds  of  different  kinds  were  also  used  as  signs  or  signals.  To 
shout  once  generally  meant  "Where  are  you?"  If  answered,  to  shout  once 
again  meant  "  Come  nearer."  To  shout  twice  in  quick  succession  meant  "  Come 
here,"  or  "  Come  together ;"  three  times  in  the  same  way,  "Come  quickly."  To 
shout  once  at  length,  and  to  follow  it  by  two  short  halloos,  meant  generally  that 
a  deer  was  slain,  and  help  was  wanted  to  butcher  it.  To  cry  like  an  owl  when 
the  hunters  were  all  out  of  sight  of  one  another,  at  different  points,  and  each  had 
to  walk  a  given  beat,  meant  "  Proceed."  The  cry  was  passed  from  one  to 
another,  so  that  the  hunters  knew  each  man  was  in  his  place. 

In  hunting  in  the  high  mountains,  in  those  places  which  were  thought  to  be 
the  haunts  of  spirits,  a  different  call  was  used,  because,  If  the  ordinary  call  were 
used,  the  spirits,  it  was  said,  imitated  it,  and  might  call  one  of  the  hunters 
to  him. 

Signals  were  generally  left  at  camp-fires  or  on  trails,  as  notices  to  parties  who 
were  to  pass  that  way.  For  instance,  four  small  wands  were  stuck  in  the 
ground  to  denote  that  four  persons  had  left  that  camp.  These  were  placed 
slanting  in  the  direction  in  which  the  people  had  gone.  If  one  stick  was  placed 
behind  the  other,  and  all  slanted  in  the  same  way,  it  meant  that  they  had  all 
gone  in  the  same  direction.  A  longer  stick,  placed  at  the  side  of  the  others, 
pointed  to  where  the  sun  was  when  the  party  left.     Fresh  leaves  were  placed 


II  •' 

III 

II* 
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288 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


;  -^'K 


near  the  sticks  to  enable  the  next  party  to  tell  about  how  many  days  previously 
they  had  left.  If  bones  or  hairs  of  any  animals  were  placed  near  or  tied  to  the 
stick,  it  indicated  how  many  of  these  animals  had  been  killed  or  captured,  accord- 
ing to  the  number  of  the  hairs  or  bones.  Hairs  from  a  horse's  tail,  according  to 
their  number,  told  how  many  horses  the  party  had.  Horse's  hairs  and  deer's 
hairs  tied  together,  one  of  each,  told  how  many  horses  were  packing  meat.  A 
stick  placed  apart  and  upright,  with  a  root  or  fish-bone  tied  to  it,  meant  that  the 
party  were  unsuccessful  in  hunting,  and  were  living  principally  on  roots  or  fish. 
A  stick  with  notches  cut  in  it,  placed  upright,  told  how  many  days  the  party  had 
been  camped  there.  Sticks  with  black  stripes  painted  across  them  told  how  many 
of  the  enemy  a  war-party  had  killed.  Fires  lighted  on  tops  of  hills  or  at  any 
appointed  or  recognized  place  were  intended  as  signals  of  something  that  had 
happened,  or  to  signify  tliat  an  enemy  had  been  sighted.  Branches  of  trees  were 
also  broken  and  left  hanging  along  the  way  a  party  had  gone,  to  give  notice  to 
other  parties  following  the  same  trail. 


J 


X.  — SOCIAL  ORGANIZATION  AND  FESTIVALS. 


Social  Organization.  —  The  Thompson  Indians  had  neither  hereditary 
chiefs  nor  a  recognized  nobility.  The  ranli  of  each  person  was  determined  by  his 
wealth  and  his  personal  qualities.  Their  "  chiefs  "  were  therefore  men  of  the 
tribe  noted  for  wealth,  wisdom,  oratorical  powers,  or  prowess  in  war. 

A  war-party,  for  better  management,  had  a  war-chief,  who  was  the  one  con- 
sidered by  his  companions  best  qualified  to  act  as  a  leader.  As  the  Indian  is 
naturally  fond  of  power  and  honor,  he  seldom  refused  the  offer.  The  chief 
rarely  decided  a  question  without  asking  the  opinion  of  his  fellow-warriors.  In 
hunting-parties,  the  most  efficient  man  took  the  lead  and  directed  the  others,  at 
their  request,  but  subject  to  their  approval.  In  religious  ceremonies,  a  capable 
man  who  was  looked  upon  as  taking  the  most  prominent  part  was  called  the 
"chief"  of  the  ceremonies  and  dances.  Orators  possessed  great  influence  and 
power,  often  swaying  the  mass  of  the  people  as  they  chose.  Most  of  these  are 
said  to  have  favored  peace  and  harmony.  When  at  the  same  time  wise  and 
wealthy,  they  exerted  a  very  great  influence  over  the  people,  who  willingly  obeyed 
them.  Some  of  them  vere  looked  upon  as  the  chief  men  of  certain  large  districts, 
the  people  negotiating  vhrough  them  with  strangers ;  yet  they  selfiom  or  never 
acted  in  matters  of  publ'c  interest  without  obtaining  the  consent  of  all  their 
people. 

Wealthy  persons  also  held  prominent  positions  in  the  tribe.  The  more  liber- 
ally they  gave  of  their  riches,  the  more  highly  were  they  thought  of  :  hence  public 
feasts  and  presents  were  frequently  given.  They  made  a  point  of  treating 
strangers  well,  that  they  might  become  known  among  the  people  of  other  tribes. 

Under  these  conditions  the  title  of  "chief"  could  not  be  hereditary;  but 
the  fact  that  a  man  was  the  son  of  a  chief  gained  him  a  certain  amount  of  popu- 
larity. If,  however,  he  failed  to  possess  or  attain  the  necessary  qualifications,  he 
was  not  called  "  chief,"  nor  would  he  be  considered  in  any  way  different  from  the 
mass  of  the  people.  Nevertheless  chieftaincy  has  descended  in  some  instances, 
particularly  among  the  Lower  Thompsons,  from  father  to  son  for  several  genera- 
tions. There  were  no  female  chiefs.  No  particular  costumes  or  ornaments  were 
worn  by  the  chief. 

It  has  been  mentioned  before  that  the  influential  men  always  consulted  with 
the  men  of  the  tribe,  but  there  were  no  formal  councils.  Whenever  a  man  had 
an  undertaking  in  view  that  concerned  the  band,  he  invited  the  men  of  the  village 
to  discuss  it.  At  these  councils  such  subjects  as  the  organizing  of  war-expedi- 
tions, marriages,  or  other  matters  of  public  interest,  were  discussed,  each  man 
having  a  voice  in  the  matter.  Generally  the  advice  of  the  oldest  or  the  most 
experienced  was  taken.  If  the  advice  or  the  help  of  some  leading  man  noted  for 
his  wisdom,  who  lived  at  some  distance,  were  desired,  a  messenger  was  sent  to 
him.     The  man  who  had  called  the  meeting,  and  his  immediate  friends,  were 

[»89] 


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390 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


-si 


expected  to  furnish  food  for  the  people  assembled.  If  a  war-council  decided  for 
war,  a  war-chief  was  elected,  who  sent  an  active  young  man  through  the  country 
to  invite  the  .varriors  to  join  the  party.  They  generally  accompanied  the  herald 
upon  his  return  to  the  meeting-place  or  to  the  home  of  the  war-chief  who  had  sent 
him.  It  was  considered  a  mark  of  distinction  for  a  young  man  to  be  chosen  for 
this  purpose.  He  dressed  in  his  war  dress  and  paint,  and  generally  went  first  to 
the  house  of  the  recognized  chief  of  the  district.  Women  had  no  voice  in  these 
councils,  nor  in  any  other  matters  of  importance. 

Captives  made  in  war  became  slaves.  When  a  captive  woman  bore  children 
to  her  master,  she  was  considered  one  of  the  tribe,  and  neither  she  nor  her  chil- 
dren were  ever  afterward  called  slaves,  at  least  openly.  Some  captive  children 
were  treated  well,  and  were  even  adopted  into  the  family  of  their  master,  but 
other  slaves  were  often  treated  cruelly. 

It  appears  from  these  remarks  that  the  whole  organization  of  the  tribe  was 
exceedingly  loose.  Neither  the  band  nor  the  village  community  formed  a  perma- 
nent social  unit ;  but  it  was  the  duty  of  members  of  the  tribe  to  avenge  the  death 
of  those  of  its  members  whose  blood  relations  were  unable  to  do  so.  There  were 
no  totems,  except  at  Spuzzum,  where  two  families  who  were  descendants  of  mem- 
bers of  the  Coast  tribes  claimed  the  totems  of  their  ancestors.  They  used  certain 
masks  and  carvings  on  grave-boxes,  and  owned  traditions  and  songs  relating  to 
the  acquisition  of  the  totem  by  the  ancestor  of  the  clan.  The  names  of  these  two 
clans  were  Tsatsa'kwe,  which  originated  at  Yale,  and  Wau'as,  which  originated  at 
Hope.  The  right  to  the  privileges  of  the  clan  descended  in  both  male  and  female 
line,  but  the  person  marrying  a  member  of  these  clans  did  not  acquire  their 
privileges. 

Blood  relationship  was  considered  a  tie  which  extended  over  generations, 
both  in  the  male  and  female  line.  The  relatives  of  a  person  killed  by  a  mem- 
ber of  some  other  tribe  had  to  avenge  his  death  by  a  war-expedition  against 
the  offending  tribe.  If  they  failed  to  do  so,  they  were  called  "  women."  Time 
was  of  no  account  in  this  vendetta ;  and  old  scores  were  sometimes  paid  off  after 
the  lapse  of  ten  or  twenty  years,  or  even  after  the  death  of  the  originators  of 
the  feud. 

This  idea  of  the  unity  of  the  family  is  most  strongly  brought  out  in  the 
hereditary  names  of  the  Indians.  Each  family  had  certain  names,  and  no  one  but 
members  of  the  family  were  permitted  to  use  them.  Thus  the  same  names  in 
different  dialectic  forms  are  found  among  the  Shuswap,  Okanagon,  and  Upper 
and  Lower  Thompsons.  These  names  can  always  be  traced  to  a  common  ancestor 
of  the  persons  bearing  them.  They  do  not  seem,  however,  to  have  been  the 
property  of  families  for  a  long  time,  new  names  being  often  invented.  It  is  not 
known  whether  there  are  any  other  customs  based  on  the  idea  of  the  unity  of  all 
the  descendants  of  a  remote  ancestor. 

Children  receive  a  name  some  time  after  they  are  able  to  walk  easily.  A  few 
children,  however,  are  named  while  yet  in  the  cradle.     A  child  could  be  named 


t 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


291 


from  either  its  father's  or  mother's  ancestors  or  people.  The  most  honorable 
and  satisfactory  method  of  giving  a  name  is  that  of  calling  the  neighboring  peo- 
ple together,  giving  a  feast,  and  proclaiming  before  them  the  name  by  which 
the  child  is  to  be  known.  This  was  also  the  custom  when  grown-up  people 
changed  their  names,  although  it  is  not  much  in  vogue  now.  The  name  generally 
chosen  is  that  of  some  deceased  relative,  such  as  father,  brother,  uncle,  etc.,  in  the 
case  of  males.  Through  this  custom  some  Indians  have  been  known  by  four  or 
five  different  names  during  their  lifetime.  The  name  of  a  deceased  relative  is  not 
taken  until  at  least  a  year  or  more  after  his  death  ;  and  it  is  a  matter  of  pure 
choice,  among  a  group  of  relations,  who  shall  take  the  name  of  the  deceased 
relative,  or  whether  it  shall  be  taken  at  all.  However,  the  nearest  of  kin  gener- 
ally takes  it,  and  the  older  takes  precedence  of  the  younger.  No  two  persons  in 
the  same  tribal  division  bear  the  same  name.  Even  in  the  whole  tribe  there  are 
few  persons  bearing  the  same  name. 

New  names  are  being  invented  all  the  time,  and  these  are  often  transmitted 
to  children  and  grandchildren.  Such  names  are  nicknames,  like  "  Struck-on-the- 
!■  ad,"  the  name  of  a  man  who  when  a  boy  had  been  struck  over  the  head  by  a 
warrior ;  "  Shot-back,"  a  man  who  had  been  shot  in  his  back  by  an  arrow  ; 
"  Hairy-face,"  a  man  who  had  heavy  whiskers.  Other  names  were  taken  from  sig- 
nificant dreams  that  a  person  had  had.  "  Lakes-similar-to-each-other,"  "  Reached- 
the-top,"  "  Able-to-make-a-blaze,"  are  names  of  this  kind.  The  names  used  by  men 
and  those  used  by  women  are  distinct.  The  majority  of  names  of  men  of  the  Upper 
Thompsons  end  with  the  nominal  suffixes  -fiskit  ("  day  "),  -qain  ("  ^f>r>d  "),  -dst 
("  stone  ").  Such  names  were,  for  instance,  "  Bright-day,"  "  Knife-day,"  which  latter 
was  taken  by  a  man  who  had  the  knife  for  his  guardian  spirit ;  "  Grisly-bear-day,"  a 
war-chief  whose  guardian  spirit  was  the  grisly  bear.  The  last  two  names  originated 
three  generations  ago,  and  have  since  been  used  by  the  descendants  of  their  bearers. 
Others  are  "  Arrow-day,"  "  Straight-day,"  "  Slow-moving-cloud-day,"  "  Young- 
man-day,"  "  Wet-day,"  "  Sleepy-day."  Compounded  with  the  suffix  "  head  "  are 
such  names  as  "  Evening-head,"  "  Many-heads,"  "  Flying-head,"  "  Little-head," 
"Coyote-head,"  and  "  Head."  Compounded  with  "stone"  are  such  names  as 
"  Running-stone,"  "  Iron-stone,"  "  Dance-stone,"  "  Flame-stone,"  "  Walking-stone," 
"  Arrow-stone."  Most  of  the  women's  names  end  with  the  suffixes  -ko  ("  water") 
and  -inek  ("bow"):  as  "  Returning-water,"  "  Dried-up-water,"  "High-water," 
"  Twin-waters,"  "  Walk-in-the-water,"  "  Dance-in-the-water,"  "  One-bow,"  "  Big- 
bow,"  "  Revolving-bow,"  "  Red-bow,"  "  Standing-bows,"  "  In-view-bow."  Names 
of  both  men  and  women  end  in  -itsa  ("  skin  "  or  "  robe  "),  as  "  White-skin," 
"  Veratrum-Cali/ormcum-Dur&x\d-Koh&,"  "  Stabbed-skin."  Some  men  have 
names  taken  from  objects  in  nature,  mostly  those  of  their  guardian  spirits.  Such 
are  "Sun,"  "Sky,"  "Sunset,"  "Stars,"  "Moon,"  "Mountain-range."  Names 
taken  from  animals  are  less  frequent  among  the  Upper  Thompsons,  while  they 
are  common  among  the  Lower  Thompsons,  as  "  Goat-sucker,"  "  Buffalo,"  "  Black- 
bear,"  "  Weasel,"  "  Dog,"  "  Humming-bird."     The  Lower  Thompsons  also  take 


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392 


TEIT.  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


names  of  plants  :  "  Yellow-lily,"  "  Nuts,"  "  Mushroom,"  "  Soapbe:  y,"  "  Bramble- 
berry,"  "  Choke-cherry."  It  is  said  that  some  of  these  are  also  nicknames.  For 
instance,  the  name  Oo'za  originated  about  three  or  four  generations  ago  among 
the  Spences  Bridge  band.  A  chief  who  had  lost  one  eye  was  eating  roots  of  the 
lavender  lily  (makEO'za),  which  are  round  and  about  the  size  of  a  human  eye. 
He  said  :  "  I  ought  to  take  the  name  of  the  root.  I  have  one  eye,  like  a  laven- 
der-lily root."  So  he  took  the  name  of  Oo'za,  a  shortened  form  of  makKO'za. 
Women  also  have  names  taken  from  animals  and  plants,  or  from  certain  attributes 
of  men,  animals,  or  inanimate  objects,  as  "Female-mountain-sheep,"  "Owl," 
"Dark-clothing,"  "  Falling-at-intervals,"  "Shallow,"  "  Dumb." 

Most  of  the  names  are  pronounced  differently  from  the  ordinary  word  that 
has  the  same  meaning  as  the  name.  They  are  either  contracted  or  amplified. 
As  the  Indian  names  are  hard  for  the  white  people  to  pronounce,  and  Indians  will 
not  or  can  not  translate  them,  those  working  for  white  people,  or  who  are  well 
known  to  them,  either  adopt  white  men's  names,  or  are  given  names  by  which 
they  are  known  to  whites.  These  names  are  often  given  in  joke,  the  Indians  not 
understanding  their  meaning ;  but  oftener  they  are  familiar  English  or  French 
names,  such  as  "Jimmy,"  "  Billy,"  "George,"  "  Louis,"  etc.  Those  Indians  who 
belong  to  the  Roman  Catholic  or  English  churches  have  also  baptismal  names. 
The  former  obtain  French  names,  and  the  latter  English.  A  few  Indians  are 
known  to  the  whites  under  corrupted  forms  of  their  Indian  names,  while  others 
are  name  J  after  the  places  they  live  in. 

Dogs  were  generally  named  from  some  peculiarity  in  their  markings  or  color  ; 
but  some  were  called  after  aniinals  and  birds  noted  for  swiftness,  ferocity,  or  hunt- 
ing capabilities,  or  which  they  were  thought  to  resemble.  Here  are  a  few 
examples:  "  Wolf-face,"  "  Chicken-hawk,"  "  I  lawk-eye,"  "Little-grisly."  Horses 
were  named  in  the  same  way  as  dogs,  but  more  often  they  were  given  names  like 
people.  In  the  names  for  both  horses  and  dogs,  -6'lst  is  used  for  males,  and 
-i'nfik  for  females.  The  following  are  examples  of  names  for  horses  :  "  To-tell-a- 
lie,"  "  White-feet,"  "  Bark-of-tree,"  "  Bay-color,"  "  Bridle,"  "  Far-foot."  At  the 
present  day  some  Indian  horses  and  dogs  have  been  given  English  names  similar 
to  those  obtaining  among  the  whites,  as  "  Tiger,"  "  Bull."  etc.,  for  dogs,  and 
"  Charley,"  "  Nelly,"  "  Pete,"  etc.,  for  horses. 

In  domestic  affairs  each  male  member  of  age  had  a  right  to  express  his 
opinion  or  give  his  advice,  although  in  most  cases  the  father's  or  eldest  son's  ad- 
vice was  taken.  The  father  and  eldest  son  seem  to  have  been  looked  upon  as  the 
highest  authorities,  although  custom  required  that  they  should  not  do  anything 
of  importance  to  the  family  without  first  consulting  its  other  male  members. 

From  the  detailed  descriptions  of  marriage  customs,  which  will  be  found  in 
the  next  chapter,  it  will  be  seen  that  on  the  whole  the  wife  followed  the  husband 
to  live  with  his  family,  although  a  curious  compromise  has  developed  which  com- 
pels the  young  couple  to  return  temporarily  to  the  woman's  relatives.  Levirate 
prevailed.      It  will  also  be  described  in  the  next  chapter.      The  property  of  a 


m 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMHIA. 


293 


father,  on  his  death,  was  divided  among  his  sons.  th»;  dauj^hters  also  sometimt-s 
getting  a  share.  Property  was  also  often  divided  among  all  the  relatives  of  age, 
male  and  female,  cousins  included  ;  the  nearest  kin  receiving  the  largest  shares, 
and  males  taking  precedence  of  females.  In  some  cases  it  was  taken  by  the 
nearest  male  relatives  of  the  deceased,  to  the  exclusion  of  all  others.  The  sons 
inheriting  the  property  of  their  father  had  to  provide  for  their  mother,  and  a 
greater  share  of  the  property  of  a  father  who  left  an  orphan  child  was  given  to  the 
relative  who  was  to  take  charge  of  the  child.  A  woman's  effects  were  looked 
upon  as  distinct  from  her  husband's.  If  a  couple  separated,  the  wife  took  all  her 
property  with  her,  even  the  roots  and  berries  she  had  gathered.  A  man  and  his 
wife  often  made  gifts  of  their  individual  property  to  each  other,  and  the  father  or 
the  mother  often  made  presents  of  their  property  to  their  several  children.  None 
of  these  presents  were  returnable  in  the  event  of  death  or  separation,  but  remained 
the  inviolable  property  of  the  person  to  whom  they  had  been  given. 

Land  was  looked  upon  as  neither  individual  nor  family  property,  since  every 
one  had  a  right  to  all  parts  of  the  common  country  for  any  purpose.  There  were 
no  particular  hunting-grounds  peculiar  to,  or  the  sole  property  of,  certain  families 
or  bands.  Of  course  each  band  had  their  usual  hunting-places,  naturally  those 
parts  of  the  country  nearest  to  their  respective  homes;  but  Indians  from  other 
villages,  or  other  divisions  of  the  tribe,  frequently  hunted  in  each  other's  hunt- 
ing-grounds without  being  considered  intruders  ;  and  sometimes  hunting-parties 
representing  two  or  three  tribal  divisions  would  hunt  over  the  summer  hunting- 
grounds  of  another  division  without  rousing  any  feelings  of  resentment.  The  fol- 
lowing is  an  instance :  Formerly,  about  the  end  of  each  April,  a  large  number  of 
members  of  the  Lytton  band,  sometimes  upward  of  two  hundred,  crossed  the 
mountains  by  way  of  Thompson  Siding,  and  went  down  into  the  Upper  Nicola 
Valley,  where  they  hunted  elk,  and  fished  trout,  often  going  as  far  as  Douglas  and 
Fish  Lakes,  returning  home  when  the  sprvice-berries  were  ripening  around  Lytton, 
and  when  it  was  time  to  repair  to  the  root-digging  grounds  at  Botani.  Other 
smaller  bands  used  to  go  up  about  April,  and  lived  with  the  Spences  Bridge 
band,  fishing  with  them  at  their  spring-fishing  place  near  Spences  Bridge,  or  going 
with  them  to  their  lakes,  where  they  fished  trout.  These  parties  also  returned  to 
Lytton  abou*^  the  same  time  as  the  Nicola  party. 

The  hunting-territory  seems  to  have  been  considered  the  common  property 
of  the  whole  tribe.  Among  the  Spences  Bridge  and  Nicola  bands  any  member 
of  the  Shuswap  or  Okanagon  tribes  who  was  related  to  them  by  blood  was  allowed 
full  access  to  their  hunting-':^:  j.,  ids,  the  same  as  one  of  themselves  ;  but  members 
of  one  division  of  the  tribe  '  .  ■• .  not  allowed  to  build  deer-fences  in  the  territory 
of  another  division.  If,  however,  a  person  who  was  not  related  to  a  Thompson 
Indian  were  caught  hunting,  trapping,  or  gathering  bark  or  roots,  within  the 
recognized  limits  of  the  tribal  territory,  he  was  liable  to  forfeit  his  life.  The 
only  exceptions  to  the  above  rule  were  salmon-fishing  stations,  and  places  in  the 
mountains  where  fences  were  erected  for  catching  deer.     These  places,  but  only 


c  r  i 


294 


TE[T,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


'     11 


for  fishing  and  trapping  purposes,  were  looked  upon  as  the  property  of  the  indi- 
vidual who  built  the  station  or  maintained  the  fencf.*.  The  erection  of  another 
fence  in  the  same  pass,  in  proximity  to  the  first,  would  materially  affect  the 
chances  of  capturing  deer  by  it.  Eyries  of  the  golden  eagle  were  also  owned  by 
individuals  or  families. 

The  berrying  and  root-digging  grounds  were  also  common  property.  Among 
the  Upper  Thompsons  an  old  woman,  chosen  by  the  others  or  acting  voluntarily, 
watched  the  larger  and  more  important  berry-patches,  to  see  that  no  one  picked 
the  berries  until  they  were  ripe.  When  they  were  fit  to  pick,  she  sent  word  to  the 
other  women  ;  and  whoever  wished  picked  the  berries  until  the  season  was  over. 
This  custom  has  gone  out  of  use.  Women  of  one  village  could  pick  in  the  berry- 
patches  of  another  as  long  as  they  did  so  at  the  proper  season. 

Botani  Valley,  situated  in  the  mountains,  some  ten  miles  from  Spences 
Bridge,  and  about  fifteen  miles  from  Lytton,  has  been  from  time  immemorial  a 
gathering-place  for  the  upper  divisions  of  the  tribe,  chiefly  for  root-digging  during 
the  months  of  May  and  June.  Sometimes  over  a  thousand  Indians,  representing 
all  the  divisions  of  the  tribe,  would  gather  there.  The  Lower  Thompsons  even 
permitted  the  Coast  Indians  to  gather  berries  on  their  territory.  Each  division 
had,  besides,  its  separate  and  recognized  camping-ground. 

Deer-fences,  fishing-stations,  and  eagle's  eyries  were  inhf  ''f^djjy  all  the  male 
children,  the  eldest  having  the  right  of  dividing,  and  taking  hoice.     If  he  was 

a  hunter,  he  generally  took  the  deer-fence,  leaving  the  fish  .tion  to  his  next 

or  some  other  brother  who  might  be  a  fisherman,  and  vice  versa.  Sometimes 
these  places  were  used  by  all  the  sons  in  common,  until  some  of  them  died,  the 
survivor  claiming  all,  and  his  sons  inheriting  from  him.  If  a  man  died  without 
sons,  the  nearest  male  relatives  took  his  hunting-places.  If  the  deceased  had  no 
near  male  relatives,  his  daughters  and  sons-in-law  inherited  the  property.  If  a 
widow  had  children,  she  inherited  the  lodge  of  her  deceased  husband,  and  it  be- 
longed to  her  and  her  children.  The  widow  or  female  children  inherited  all  the 
kettles,  baskets,  cooking  utensils,  and  some  of  the  blankets  or  robes.  Males 
always  inherited  canoes  and  all  fishing,  hunting,  and  trapping  utensils.  Those  dogs 
of  the  deceased  that  were  not  killed  became  the  property  of  the  male  children. 
The  horses  were  divided  among  all  the  children,  both  male  and  female ;  the 
former,  however,  taking  twice  as  many  as  the  latter,  or  at  least  having  the  first 
choice.  Daughters  were  supposed  by  some  to  inherit  a  deceased  father's  horses 
in  preference  to  all  male  relatives,  excepting  their  brothers. 

A  number  of  regulations  determined  the  distribution  of  game  killed  by  hunt- 
ing-parties. The  brisket  and  the  skin  were  considered  the  share  of  the  man  who 
shot  the  deer,  while  the  rest  of  the  animal  was  equally  divided  among  the  other 
hunters,  as  was  also  the  fat  from  the  intestines.  If  a  strange  hunter,  not  one  of 
the  party,  arrived  on  the  scene  when  Indians  were  butchering  a  deer,  he  was  ac- 
corded some  share  of  the  meat.  Among  the  upper  portion  of  the  tribe,  large 
game  of  all  kinds  was  invariably  divided  among  the  members  of  hunting-parties. 


TEIT,  THE   THOMPSON    INDIANS  OF   HRITISH   COLUMHIA. 


»95 


A  man  belonging  to  a  certain  village,  who  shot  several  deer  while  hunting 
alone,  distributed  part  of  his  spoils  among  iiis  friends,  not  only  because  it  was  the 
recognized  custom,  but  to  show  his  liberality  and  regard  for  his  friends,  and  that 
he  might  be  treated  likewise. 

The  Spences  Bridge  hunter  brought  the  game  to  his  own  house,  and  gener- 
ally went  around  and  distributed  the  meat  himself.  Among  the  Nicola  band  the 
hunter  brought  the  deer  within  a  short  distance  of  the  village.  Then  he  would 
say  to  people  who  were  poor,  or  indifferent  hunters  or  fishermen,  "  I  left  some 
meat  in  the  mountains  for  you;"  or,  "I  left  some  sinew  in  the  mountains, 
which  you  may  look  for ; "  or,  "  I  left  one  or  two  skins  in  the  mountains.  Go  and 
look  for  them."  He  would  then  describe  the  place  where  he  left  the  meat,  and 
they  would  go  and  get  it.  By  so  doing  he  would  be  applauded  for  his  hunting 
qualities  and  for  his  liberality. 

Among  the  Lower  Thompsons,  when  a  hunting-party  was  ready  to  return 
home,  the  hunting-chief  took  all  the  fat,  meat,  and  skins,  and  divided  them  almost 
equally  among  the  party.  The  best  hunters  were  allowed  a  skin  or  two,  or  a  lit- 
tle more  fat  than  the  others.  When  a  nan  hunted  alone,  and  was  lucky  enough 
to  kill  a  number  of  animals,  or  more  the  n  he  could  carry,  he  took  only  a  little  of 
the  meat  home.  Then  he  invited  as  mnny  friends  as  he  wished  to  help  him  carry 
home  the  meat,  and  they  skinned  and  cut  up  the  animals.  When  they  had 
finished,  the  hunter  divided  all  equally  among  them,  giving  any  person  such  por- 
tions as  he  desired,  so  long  as  it  was  not  unfair  to  the  others.  If  a  man  who  was 
hunting  alone  killed  one  deer  or  goat,  and  carried  all  of  it  home  himself,  no  per- 
son had  a  right  to  claim  any  of  the  meat,  although  he  generally  gave  portions  to 
his  friends  and  neighbors,  so  that  he  might  be  treated  in  like  manner  by  them,  in 
the  event  of  their  shooting  game.  Skins  and  meat  of  animals  which  a  man 
trapped  belonged  entirely  to  himself. 

The  division  of  labor  has  been  incidentally  mentioned  on  p.  182.  The  In- 
dians consider  hunting  the  most  honorable  occupation,  and  among  the  Upper 
Thompsons  hunters  looked  with  pity,  not  unmixed  with  scorn,  on  fishermen. 
Lads  who  had  shown  themselves  skilful  in  hunting  were  called  "  grown,"  in  the 
sense  that  they  had  attained  manhood  ;  whereas  others,  although  adults,  were  not 
called  "grown  up  "  unless  they  had  so  distinguished  themselves  in  hunting  or  war. 
It  was  considered  the  man's  duty  to  hunt,  to  trap,  to  fish,  to  snare,  to  fight, 
to  make  all  the  tools  and  weapons,  to  fell  trees,  to  instruct  and  advise  his  children, 
especially  his  sons,  to  help  look  after  the  horses,  to  look  after  the  hunting-dogs, 
to  be  energetic,  to  protect  his  wife,  and  to  beat  her  if  she  were  lazy,  or  admonish 
her,  etc. 

Married  women  had  to  do  almost  ail  the  work  of  the  house.  Some  men, 
however,  helped  their  wives  in  the  tanning  of  buckskin,  putting-up  of  lodges,  etc., 
and  often  manufactured  articles  for  them,  such  as  root-diggers,  etc.  It  was  con- 
sidered the  woman's  duty  to  gather  and  carry  all  firewood  ;  erect  the  lodges,  keep 
them  clean  inside,  and  light  the  fire  ;  gather  and  carry  brush  for  beds,  etc. ;  make 


I   ! 


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■::^ 


296 


TEIT,  THE   THOMPSON    INDIANS  OF   BRITISH   COLUMBIA. 


all  kinds  of  mats,  baskets,  sacks,  and  ba^js,  as  well  as  all  clothing,  including 
moccasins  ;  wash  am!  cook  ;  dig  and  cure  or  cook  roots,  and  gather  and  cure  ber- 
ries ;  help  to  clean  and  dry  fish,  to  carry  meat  or  game  shot,  and  to  look  after  the 
horses;  dress  all  skins  for  clothing,  etc.  ;  fetch  water;  look  after  and  nurse  the 
children  ;  and  educate  her  daughters  to  be  diligent  in  their  work,  and  faithful  and 
obedient  to  their  husbands  ;  etc. 

Nowadays  chiefs  are  elected  by  a  vote  of  the  people,  no  doubt  influenced  by 
the  priest  or  the  Indian  agent,  and  remain  as  such  so  long  as  they  acquit  them- 
selves honorably,  or  the  people  are  |)l<;ased  with  them.  These  chiefs  look  after 
the  ecclesiastical  affairs  of  the  band,  and  are  the  preachers  and  spokesmen  of  the 
tribe.  They  also  take  charge  of  ail  matters  connected  with  the  reserves,  and 
settle  in  council  all  petty  disputes  and  minor  affairs  among  the  Indians. 

Festivals.  -The  Indians  have  always  been  fond  of  gathering  for  feasting 
and  talking,  as  they  are  at  the  present  day.  Feasts  of  all  kinds  took  place  in 
the  winter,  when  the  Indi.'ns  were  in  their  winter  houses.  Many  feasts  were 
simply  social  gatherings,  where  one  family  who  had  a  large  supply  of  food 
invited  the  neighboring  families  to  partake  of  their  abundance  and  spend  a 
day  or  so  in  feasting  and  conversation.  This  kind  of  feast  showed  the  good 
will  and  liberality  of  the  donor. 

A  iiother  feast  of  the  Upper  Thompsons  was  that  where  a  fnmily  or  group  of 
families  decided  to  visit  a  friend  in  either  the  same  or  a  near-by  village.  Gener- 
ally a  woman,  but  sometimes  a  lad,  was  sent  ahead  to  announce  the  intended  visit. 
This  liiessenger  would  rush  suddenly  into  the  house  of  the  friend,  and,  after  shout- 
ing "  Ntcixa'nk!"  would  as  suddenly  disappear.  Sometimes  the  messenger  wore 
two  suits  of  clothes  ;  one  suit,  which  was  removed  on  entering  to  deliver  the 
message,  being  intended  as  a  pr"sent  to  the  friend.  The  latter  then  made  ready 
for  their  reception.  His  neighbors  and  i.iends  assisted  him  by  contributing  food 
for  the  prospective  feast.  The  principal  food  prepared  was  a  dish  composed  of 
roots,  berries,  moss,  etc.,  to  which  deer  fat  was  adikd,  many  kettlefuls  of  which 
were  cooked.  Besides  this,  there  were  venison,  fish,  roots,  and  berries.  On  their 
arrival,  the  guests  were  treated  to  tiie  various  dishes,  and  their  s.  /  lasted  for 
from  two  to  three  days.  The  night  before  their  departure  they  gave  presents  to 
those  who  had  assisted  their  host  in  preparing  the  feast,  The  person  giving  the 
presents  danced  and  made  a  short  speech  with  each  gift.  There  was  no  exchange 
of  presents  between  the  guests  and  the  host,  nor  were  the  former  obliged  to  give 
a  return  feast  at  a  later  dat<,'. 

Another  custom,  of  the  Up])i:r  Thompsons  was  the  following  :  A  man  wlu) 
wanted  to  lake  a  social  visit  to  the  house  of  another  went  to  the  latter's  winter 
house,  and  let  down  through  the  top  or  hole,  by  means  of  a  rope,  a  bundle  of 
food.  While  doing  so,  he  said  in  .i  loiiil  voice,  "  I  aui  letting  down."  He  was 
then  invited  to  enter,  and  was  fcasied  on  a  snvjil  scale.  The  present  of  food 
which  he  brought  with  him  was  given  to  his  host  in  lieu  of  the  food  which  he  ate. 
This  custom,  as  well  as  the  preceding  one,  has  become  obsolete  within  the  last 


r 


TEIT,  THE  THOMPSO;;    INDIANS   OF   BRITISH   COLUMBIA. 


297 


few  years.  The  two  last-mentioned  customs  did  not  prevail  among  the  Lower 
Thompsons. 

Another  social  custom  was  as  follows  :  A  kettle  bcdocked  with  feathers  and 
strings,  and  with  a  lijijhtcd  slow-match  of  cedar-hark  attached  to  it,  was  fdled  with 
food.  With  this,  and  .several  bundles  of  clothes,  skins,  and  food,  three  or  four 
men  repaired  to  a  friend's  winter  house  just  ahoiil  i)edtinic.  Lowerinj^  the  kettle 
with  the  attached  burninjj  slow-match  by  means  of  a  \on^  strinij,  they  swunjj;  it  vio- 
lently around  inside  of  tht;  house.  At  the  same  time  they  began  to  sing.  As  soon 
as  the  people  within  tried  to  catch  the  kettle,  those  outside  ilrew  it  up,  and  con- 
tinued lowering  it,  swinging  it,  and  pulling  it  up  until  it  was  at  last  caught  by  the 
people  inside.  Then  those  outside  threw  in  the  bundles  of  food,  clothes,  etc.,  and 
those  inside  scrambled  for  them.  Afterward  the  people  of  the  house  visited  those 
who  had  given  the  presents,  and  treated  them  similarly.  l'"ormerly  a  stone  was 
us(;d  instead  of  the  kettle.  It  was  painted  with  bright  colors,  or  sometimes  only 
with  red,  and  decorated  with  feathers,  strings,  and  slow-match  of  cedar,  which, 
when  lighted  and  swung  around,  looked  like  a  fiery  ball. 

About  fifty  years  ago  or  more,  accordmg  to  the  Indians,  the  giving  of  "  ])ot- 
latches,"  a  custom  previously  unknown  to  them,  came  into  vogue  among  the 
Upper  Thompsons,  while  the  Lower  Thompsons  had  adojjted  the  custom  (;ven 
earlier  than  that.  A  chief,  .so  called  on  account  of  his  wealth,  gathereu  a  large 
number  of  people  at  iii.;  house,  and,  after  feasting  them  on  horse-llesh,  distributed 
numerous  presents  among  them,  thereby  gaining  a  great  name  for  liberality  and 
wealth.  Cixpe'ntlem,  a  chief  who  died  about  eight  years  ago,  was  famous  for 
often  giving  this  kind  of  potlatch.  It  is  said  that  he  was  able  to  give  one  every 
two  or  three  years  on  a  very  large  scale,  and  that  either  he  or  his  father  was  the 
originator  of  the  custom.  The  giver  of  the  presents  distributed  at  these  pot- 
latches  neither  received  nor  expected  any  return  presents.  Hefore  the  custom  of 
the  i)otlatch  was  known,  only  a  man  who  was  possessed  of  much  wealth  gave 
feasts  to  his  friends,  keeping  an  open  house,  while  two  or  three  of  his  wives  were 
employed  most  of  the  time  in  cooking.  If  a  stranger  came  along,  he  was  invited 
in,  and  on  departing  was  given  some  small  present,  thereby  spreading  the  fame  of 
his  entertainer. 

The  potlatch  as  described  was  succeeded  about  thirty  years  ago  by  the  pot- 
latch  of  the  present  day,  which,  among  the  Thompsons,  is  a  small  and  local  affair 
compared  to  that  of  the  Coast  tribes ;  in  fact,  I  doubt  if  there  is  much  similarity 
between  them.  ";  ie  Indians  state  that  the  custom  was  at  its  height  about  t(;n  or 
fifteen  years  agr,  since  which  time  it  has  been  on  the  wane  ;  nevertheless,  seldom 
does  an  autum.:  or  winter  pass  without  some  man  or  woman  of  the  tribe  giving  a 
potlatch.  Any  one  can  give  a  potlatch  who  is  possessed  of  sufficient  wealtli  to  do 
so.  The  potlatchcs  of  the  present  day  are  mostly  given  by  one  individual  to 
another  of  the  same  tribe,  to  one  who  is  considered  wealthy,  and  likely  to  give  a 
return  potlatch  at  some  future  day.  Sometimes,  however,  they  are  given  to  a  mem- 
ber of  another  tribe.     This  kind  of  feast  is  perhaps  best  described  by  an  illustration. 


r  f 


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398 


TEIT,  THE   THOMPSON   INHTANS   OF    BRITISH   COLUMBIA. 


"<« 


...  ^ 


We  will  suppose  that  O.  has  determined  to  give  a  potlatch  to  S.  O.  sends  a 
messenger  to  S.  to  announce  his  intention.  The  messenger,  mounted  on  a  horse 
with  good  saddle  and  bridle,  and  with  some  tobacco  rolled  up  in  a  new  pair  of 
blankets  tied  to  the  saddle,  arrives  at  the  home  of  S.  and  delivers  his  message, 
adding :  "  These  presents  are  from  O.  to  you  as  a  surety  of  the  truth  of  my  mes- 
sage, and  he  awaits  your  coming  in  a  few  days.  The  tobacco  is  for  your  friends 
to  smoke."  He  then  delivers  the  horse  and  all  the  articles  attached  to  it  to  S. 
The  messenger  often  wears  two  suits  of  clothes.  In  such  case,  he  divests  himself 
of  the  outer  one,  and  presents  it  to  S.  as  a  gift  from  his  master ;  but  sometimes  it 
is  the  custom  for  the  young  men  to  attack  him,  and  take  the  clothes  off  without 
ceremony.  S.  then  invites  his  friends  to  accompany  him.  Each  of  them  gives 
him  presents  of  more  or  less  value.  Then  he  mounts  his  host's  messenger  on 
another  horse,  attaching  an  exact  equivalent  of  the  articles  received,  and  gives 
him  another  suit  to  put  on  over  his  ordinary  clothes.  This  is  a  return  pres- 
ent to  his  master.  S.  and  the  rest  start  on  horseback  for  O.'s  house.  They 
take  with  them  two  or  three  pack-horses  loaded  with  presents,  and  other  horses, 
also  intended  as  presents.  On  the  morning  of  the  day  on  which  the  guests  are  to 
arrive  at  O.'s  house,  the  messenger  leaves  them,  and  hurries  to  his  mai-'ter  to  tell 
him  that  the  guests  will  arrive  that  afternoon.  At  the  same  time  he  delivers  the 
return  present  of  the  horse  with  the  attached  articles,  saying,  "  These  are  surety 
of  .S.'s  speedy  arrival."  Young  men  and  women  are  then  sent  out  to  meet  the 
guests,  and  to  treat  them  to  refreshments  or  a  meal  on  the  road,  which  they  are 
supposed  to  need  after  their  journey.  In  the  afternoon  the  guests  appear. 
Drawing  up  in  line  some  distance  off,  they  beat  their  drum  to  give  notice  of  their 
arrival,  and  commence  to  sing.  A  man,  called  the  "speakc-."  is  then  sent  out  to 
invite  them  to  take  possession  of  the  long,  half-open  lodge  (see  p.  196)  which  has 
been  prepared  for  their  accommodation.  There  they  are  met  and  welcomed  by 
their  ho^t,  or  the  host's  speaker,  who  makes  a  speech  to  his  chief  guest,  S.  This 
compliment  is  returneu  by  the  latter  making  many  flattering  remarks  to  his  host. 
Supper  is  then  spread  for  ths  guests  on  rows  of  large  table-mats,  around  which 
fifty  or  more  individuals  squat  at  a  time.  After  the  meal  is  over,  O.  and  his 
friends  also  partake  of  supper.  Huge  log  t .res  are  then  lighted  between  the  long 
lodge  of  the  guests  and  that  occupied  by  the  host  and  his  friends.  A  present  of 
tobacco  is  then  made  by  O.  to  his  guests  for  them  to  smoke,  after  which  S.'s 
speaker  gives  away  the  presents  which  S.  has  received  from  his  friends.  With 
each  present  he  maki;s  an  oration,  and  occasionally  causes  much  laughter  by 
alluding  to  the  article  in  a  jocular  style  ;  or,  holding  it  up  before  all  the  people, 
he  says,  "This  is  from  S.  to  O.,  because  he  has  seen  him."  The  host's  speaker 
repeats  his  words,  and  then  the  article  is  handed  over.  These  presents,  though 
nominally  given  to  O.,  are  really  intended  for  O.'s  friends  who  have  given  him 
presents.  Between  the  giving  of  presents,  the  donating  party  generally  extem- 
porize a  song,  accompanying  it  with  the  beating  of  drums  and  dancing.  Some- 
times the  principal  of  the  donating  party  dances  to  the  accompaniment  of  drum 


I 


"!.  i    !  I 


TEIT,  TH«?   THOMPSON    INDIANS   OF   BRITISH    COLUMBIA. 


299 


and  song.  Any  person  of  the  o,)posite  side  v/ho  praises  the  dancer  is  entitled  to 
a  present.  The  chief  or  best  singers  sit  in  a  circle  round  the  drummer  or  leader 
of  the  songs. 

The  next  night  O.  gives  presents  in  the  same  manner.  The  first  of  these 
are  given  to  S.'s  friends,  and  are  about  equal  in  value  to  those  received  by  O.'s 
friends  the  night  before.  In  this  way  the  friends  of  each  party  are  requited  for 
the  presents  which  they  have  given  to  their  respective  leaders.  The  principal 
presents  are  then  given  to  S.  by  O.,  which  ends  the  potlatch.  These  latter  pres- 
ents are  generally  repaid  the  next  year,  when  S.  invites  O.  and  his  friends  to  a 
return  potlatch.  Oii  the  morrow  the  remaining  food  is  divided  among  all  present, 
as  are  also  the  cups,  plates,  knives,  spoons,  mats,  etc.,  which  wer^;  used  during 
the  feast.  The  articles  principally  interchanged  as  presents  are  horses  and  blan- 
kets, money,  guns,  clothes,  ai-d  food. 

The  drums  usetl  at  these  and  other  ceremonies  of  which  dancing  or  singing 
forms  part  are  similar  to  the  tambourine,  but  larger,  and  are  covered  with  favvn- 
.skin.  They  are  frequently  painted  red,  in  patterns  (Fig.  315,  «),  with  deer-hoofs 
attached  round  the  sides  or  in  a  bunch  underneath,  to  make  a  rattling  noise. 
They  are  beaten  by  th:;  hand  or  a  short  stick.  The  drumsticks  often  have  a 
padded  end,  the  handle  being  ornamented  with  feathers  (Fig.  315,  b).  Many  of 
the  singers  keep  time  by  beating  one  stick  against  another,  or  on  the  ground,  or 
on  a  piece  of  board.  At  such  feasts  it  was  formerly  considered  necess?  "y  for  the 
host,  in  order  to  preserve  his  good  name,  to  supply  the  company  wit.,  iresh  meat. 
Accordingly  large  numbers  of  horses  were  killed  and  eaten.  Within  the  last 
twelve  years,  however,  cattle  have  been  slaughtered  instead,  or  a  party  of  hunters 
have  gone  into  the  mountains  beforehand  to  obtain  venison  for  tiie  company. 
Sometimes  a  man  would  offer  a  present  to  llie  person  who  sang  the  best  song. 
He  himself  i^enerally  the  judge  ;  but  sometimes  it  was  decided  by  vote  of  the 

people  assemlji'  i.  Both  men  and  women  competrrl.  Some  accompanied  their 
singing  with  a  'irum  Nowadays  the  present  is  generally  five  dollars  in  cash. 
Any  kind  of  song  may  1      -ung,  and  in  any  language. 

Another  custom  which  still  obtains,  i  -  that  of  one  individual  giving  presents 
to  another,  either  as  a  mark  of  good  will  or  as  a  sign  of  recognition.  This  is 
[)articularly  the  case  between  friends  or  blooi'  viations  living  at  some  distance 
from  each  other.  It  is  also  often  dom-  when  one  meets  a  distant  relative  or  friend 
for  the  first  time,  especially  if  he  sits  one's  house.  In  every  case  an  exact 
equivalent  as  a  return  present  is  exp(  cted  at  some  future  date.  Every  Indian  is 
welcome  at  another's  house  to  eat  a  meal  without  any  charge,  even  if  he  be  an 
enemy  ;  and  as  long  as  one  has  a  morse!  i  at,  he  will  share  it  with  his  friends. 
When  the  winter  provisions  of    1  'W  were  exhausted,  he  was  sometimes 

compelled  to  go  begging.  This  was  uoiie  in  the  following  manner:  he  put  on  a 
dogskin  blanket  and  rolled  dogskins  around  his  legs.  He  wore  a  mask  made  of 
birch-bark,  with  holes  for  the  eyes,  and  with  whiskers  made  of  horsehair  or  other 
hair  glued  on  to  it.     The  whole  mask,  or  part  of  it,  was  painted  black.     He 


m 


■■-.  > 


■■■n 


ili 


ammom 


300 


TEIT,  THE   THOMPSON   INDIANS   OF   BRITISH    COLUMBIA. 


'■  m 


entered  the  underground  house,  carrying  a  staff  in  his  hand  and  a  basket  Oi.  his 
back,  and  went  up  to  the  fire  and  warmed  himself.  Such  a  person  was  much 
dreaded  by  children.  After  a  little  while  he  began  to  dance,  grunting.  The 
people  put  some  presents  of  food  into  his  basket,  and  he  left  the  lodge. 

The  Thompson  Indians,  at  least  the  upper  division,  have  smoked  from  time 
immemorial.  Their  substitute  for  tobacco  was  a  plant,  a  genuine  wild  tobacco 
(N/colr'ana  altenuata  Torn),  which  grew  in  the  warmest  valleys.  The  leaves  were 
gathered,  dried,  and  greased,  and  when  used  were  broken  up  and  mixed  with 
bearberry-lcaves,  which  had  first  been  dried  or  roasted  over  a  fire.  This  wild 
tobacco  is  now  almost  altogether  replaced  by  the  tobacco  of  the  whites,  of  which 
most  members  of  the  tribe  are  very  fond,  though  hardly  any  of  them  will  smoke 
it  alone,  preferring  to  mix  it  with  bearberry-leaves.  Among  the  upper  division 
of  the  tribe  the  women  sn  oke  equally  as  much  as  the  men.  Two  or  three 
generations  ago,  however,  women  seldom  or  never  smoked.  Smoking  was 
looked  upon  as  the  privilege  solely  of  the  men.  Only  such  women  smoked  as 
laid  claim  to  being  strong  in  "  medicine."    , 

The  pipes  formerly  used,  as  also  many  of  those  of  the  present  day,  were 
made  almost  altogether  of  stone,  generally  with  high  narrow  bowls  and  long  stems 
(Figs.  271-275).  Two  kinds  of  stone  are  used, —  a  soapstone  of  dark-greenish 
color,  and  slightly  transparent  (Fig.  272)  ;  the  other  apparently  a  soft  slate, 
which,  when  rubbed  with  grease  and  smoked  a  while,  turns  a  rich  glossy  black. 
Sometimes  pipes  are  made  of  sandstone  (Fig.  276)  or  of  white  dry.  Sagebrush- 
root  and  buck's  horn  (Fig.  277)  are  also  used.  The  stone  pipes  are  frequently 
carved,  and  .'  carving  filled  in  with  melted  lead  or  German  silver.  Formerly 
red  paint  was  'ised.  The  stone  pipe  shown  in  Fig.  277  has  a  bowl  of  peculiar 
form.  Maple-wood  is  preferred  for  making  the  stems,  which  are  rather  thick, 
and  from  five  or  six  inches  to  a  foot  and  a  half  in  length.  Some  of  the  old  pipes 
had  bowls  carved  into  figures  representing  heads  of  animals,  birds,  and  men,  while 
some  had  a  narrow  carved  ridge  extending  down  the  front  of  the  bowl.  Others 
had  a  square  piece  at  the  bottom  of  the  bowl,  through  which  a  hole  was  bored 
for  the  attachment  of  a  string  connecting  it  with  the  stern,  and  on  which  were 
often  strung  beads,  etc.  Siiamans'  pipes  (see  Fig.  306),  were  often  decorated  with 
eagle-feathers.  These,  and  also  the  pipes  smoked  at  gatherings  or  councils,  were 
of  a  much  larger  size  tlian  the  ordinary  ones.  Besides  these  pipes  of  their  own 
manufacture,  catlinite  pipes  were  bartered  from  the  tribes  to  the  southeast, 
and  pipe  tomahawks  were  obtained  from  the  same  source  and  from  the  Hudson 
Bay  Company. 

Sometimes  pipes  with  double  bowls  were  used.  Tubular  pipes  such  as  de- 
scribed by  Harlan  I.  Smith  as  found  in  Lytton  and  in  Kamloops  (Fart  HI,  p.  155) 
are  remembered  by  old  Indians  to  have  been  in  use,  although  they  were  not  so 
common  as  the  ordinary  pipes.  One  was  seen  in  use  in  eastern  Washington  as 
late  as  1896. 

The  custom  of  passing  the  pipt  around  among  all  the  men  in  a  circle  is  still 


TEIT,  THE   THOMPSON    INDIANS   OF   BRITISH   COLLMBIA.  3°! 


^TW 


ill 


Fig.  a?'- 


Fig.  273. 


"?*«.., 


Fig.  273. 


Fig.  274- 


Fig.  J75. 


Fig.  276. 


t^P: 


Fig."a77- 


Fig...7.  (tH.),  .7.  (rfl.).  ^73  (.H.),  .M  (,ll.),  >75  (.«.).  ^  i^UA).  ,77  iM.)-    Pip«.     Fig.  .,«,  i  na..  ,i«  ;  o,h=r..  i  n...  si«. 


''\v.. 


1  -» 


V- 

t    I 


302 


TEIT,   THE   THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


practised  to  some  extent.  This  is  done  before  making  speeches  or  discussing 
business  transactions.  The  pipe  was  passed  around,  and  is  yet,  among  a  group 
of  friends  while  a  person  is  speaking.  Especially  is  this  so  at  gatherings  ;  and  it 
is  also  customary,  when  a  man  or  a  woman  meets  a  friend  with  whom  he  or  she 
wishes  to  converse,  for  them  to  sit  down  together,  and  for  one  of  the  parties  to 
fill  the  pipe  and  smoke  it  with  the  friend,  alternately  taking  a  few  whiffs.  In  these 
cases  the  pipe  is  passed  round  the  company  in  the  direction  of  the  sun's  course. 
All  this  is  looked  upon  as  a  sign  of  good  will.  If  the  pipe  is  passed  in  a  direction 
opposite  to  that  of  the  sun's  course,  it  is  a  sign  of  displeasure,  anger,  or  evil 
wishts,  as  is  also  the  case  if  a  man  tear  his  shirt  or  some  other  part  of  his 
clothes.  If  this  be  done  while  talking  or  quarrelling  with  a  person,  it  means  that 
the  latter  is  considered  an  enemy. 


XI.— BIRTH,  CHILDHOOD,  PUBERTY,  MARRIAGE,  AND  DEATH. 


Pregnancy.  —  When  a  newly  married  woman  was  with  child  for  the  first  time, 
both  she  and  her  husband  had  to  ^o  throii),di  certain  ceremonies  similar  to  the 
puberty  ceremonies  (p.  311);  t)therwise  many  (.-vil  consequences  might  result. 
The  couple  had  to  bathe  often  in  cold  water,  and  to  sweat-bathe.  While  bathing, 
the  woman  prayed,  "  May  I  have  no  trouble  and  give  birth  to  my  child  easily!" 
or,  "  May  I  have  no  trouble  when  I  am  giving  birth  !  I  rely  on  thee,  Dawn  of 
the  Day.  Pity  me!"  The  man  had  to  go  out  hunting  many  times;  and  both 
had  to  pray  much  to  the  Dawn  of  the  Day,  and  sometimes  to  the  Water.  The 
spring  at  which  a  v  oman  wlijo  was  with  child,  or  her  husband,  had  drunk  or 
washed,  was  liabk  to  run  dry  or  to  decrease  in  volume,  to  avoid  which,  the 
Indians  put  a  stone  into  the  water. 

Many  restrictions  were  placed  upon  a  woman  with  child,  such  as  the  follow- 
ing :  she  was  not  allowed  to  touch  with  her  hand  or  to  eat  the  flesh  of  the 
porcupine,  or  anything  killed  by  an  eagle  or  hawk,  since,  if  she  ate  of  tliem,  it 
was  said  that  her  child  would  resemble  them  in  form,  feature,  or  habits.  If  she 
ate  flesh  of  the  hare,  the  child  would  have  a  harelip.  She  must  not  eat  the  flesh 
of  a  lynx  or  a  dog  on  account  of  the  part  played  by  those  animals  in  mythological 
traditions,  nor  of  the  marmot  or  certain  kinds  of  trout.  She  was  not  allowed  to 
eat  anything  her  husband  was  restricted  from  eating.  She  must  not  eat  black- 
bear  flesh  ;  for  if  she  did,  she  would  have  no  more  children.  There  were  no  re- 
strictions regarding  a  pregnant  woman  eating  game  which  had  been  shot  through 
certain  bones  or  parts  of  the  body.  She  must  not  eat  food  of  which  a  mouse,  a 
rat,  or  a  dog  had  eaten  part ;  for  if  she  did,  she  would  have  a  premature  birth. 
If  she  met  or  saw  a  snake,  she  had  to  turn  and  walk  away  in  the  opposite  direc- 
tion. If  she  stepped  on  the  tracks  of  a  wolf  or  otter,  her  child  would  be  still-born 
or  die  shortly  after  birth,  and  her  children  ever  afterward  would  die  in  infancy. 
In  such  case  she  had  to  repair  to  a  shaman  who  had  the  otter  or  wolf  for  his 
guardian  spirit,  and  after  he  had  treated  her,  her  children  would  not  die.  She 
must  not  look  on  when  a  corpse  was  being  prepared  for  burial ;  if  she  did,  the 
navel-string  woi  'd  become  twisted  around  the  child,  like  the  string  tied  around 
the  corpse.  She  was  not  allowed  to  smoke.  She  was  permitted  to  eat  the  roasted 
flesh  of  the  weasel  or  fisher  ;  and,  if  their  entire  skins  were  stretched  and  hung  up 
above  the  head  of  her  bed,  her  child  would  be  good-looking,  like  those  animals. 

Besides  the  restrictions  above  mentioned,  if  pregnant  for  the  first  time,  she 
was  not  allowed  to  touch  salmon  with  her  hands,  or  to  eat  salmon-heads,  nor 
must  she  put  aside  food  to  eat  at  another  time.  If  any  food  were  left  over  after 
eating,  she  must  give  it  to  another  person.  All  this  was  done  that  she  might  have 
an  easy  birth.  She  must  not  scratch  herself,  because  it  would  leave  marks.  She 
had  to  do  up  her  hair  in  the  style  used  by  girls  reaching  puberty.  Some  people 
observed  these  latter  restrictions  before  the  birth  of  the  second  child  also.     If  a 

[303] 


}:> 


.  13 


■^: 


304 


TEIT,   THE  THOMPSON    INDIANS  OF   BRITISH  COLUMBIA. 


F  : 


pregnant  woman  felt  something  small  moving  backward  and  forward  inside  of  her 
belly,  she  knew  she  would  have  a  male  child.  This  feeling  was  said  to  be  caused 
by  the  child's  penis.  Then  the  father  made  a  miniature  bow  and  arrows,  and, 
shortly  after  the  child's  birth,  placed  them  in  his  hands,  saying,  "  Here  are  your 
bow  and  arrows.  Hecome  .acquainted  with  them,  and  may  you  use  them  well  in 
after-years ! " 

The  following  restrictions  were  placed  on  the  husband  of  a  pregnant  woman: 
He  must  not  hunt  the  black  or  grisly  bear,  nor  eat  their  meat,  else  the  child 
would  dissolve  or  cease  to  exist  in  the  mother's  womb,  or  would  be  still-born  ; 
neither  must  he  eat  or  hunt  porcupine  and  hare.  Hunting  and  eating  willow- 
grouse  or  fool-hen  were  also  forbidden,  that  the  child  might  not  be  foolish.  He 
must  not  hunt  or  eat  squirrel,  else  the  child  would  cry  much  when  young. 
He  must  not  hunt  or  snare  otter,  wolf,  coyote,  marten,  and  badger.  He  must  not 
eat  the  flesh  of  lynx  or  dog.  He  must  not  kill  snakes  of  any  kind ;  should  he  do 
so,  the  child  would  resemble  a  dead  person  or  ghost.  He  may  hunt  deer,  weasel, 
and  fisher ;  but  if  his  wife  were  pregnant  for  the  first  time,  he  must  not  eat  the 
meat  of  deer  he  had  killed  until  after  it  had  been  dead  one  day ;  if  he  did,  he 
would  see  no  more  game.  He  must  not  walk  in  the  tracks  of  a  wounded  deer, 
because  he  might  have  bad  luck  afterward  in  hunting. 

HiRTii.  —  Among  the  upper  division  of  the  tribe,  a  woman,  when  giving  birth 
to  a  child,  lay  on  her  side,  with  her  head  and  shoulders  somev/hat  elevated,  and 
took  hold  of  a  rope  placed  there  for  that  purpose.  Many  women  had  recourse 
to  the  services  of  an  elderly  woman  experienced  in  such  matters ;  but  others 
never  accepted  help  of  any  kind,  or  only  that  of  their  husband,  or  of  such  women 
as  were  in  the  house.  Elderly  women  who  acted  as  midwivcs  generally  received 
a  deerskin  blanket  for  their  work.  The  midwife  did  not  require  any  purification 
afterward,  beyond  wasliing  her  hands. 

The  afterbirth  was  takcm  away  and  hung  up  on  the  branch  of  a  tree,  that  no 
dog  or  snake  might  touch  it.  If  it  were  touched  by  either,  the  woman  would 
have  no  more  children.  It  was  not  supposed  to  kill  the  tree.  Among  the  Lower 
Thompsons  it  was  buried  near  water.  If  a  woman  had  a  premature  birth  or  a 
miscarriage,  the  afterbirth  was  thrown  into  the  river,  or  occasionally  it  was  buried 
in  wet  ground.  Any  blood  lost  was  buried.  The  navel-string,  after  being  cut 
with  an  ordinary  knife,  was  tied  up.  It  was  generally  cut  the  length  of  the  outside 
joint  of  the  first  finger  (about  an  inch),  tied  with  something  soft,  as  hair  of  a 
squirrel  or  hare,  and  smeared  with  black-pine  gum.  It  is  said  that  some  people, 
and  more  especially  the  Lower  Thompsons,  did  not  tie  the  string  at  all,  but  simply 
smeared  it  with  tree-gum  and  the  pollen  of  the  tule.  Immediately  after  the 
birth  occurred,  the  father  went  outside  and  fired  an  arrow  into  the  air;  if  this  were 
not  done,  it  was  said  that  the  child's  navel  would  swell.  At  the  present  day  a  shot 
is  fired  from  a  gun  instead.  The  piece  of  the  infant's  navel-string  outside  of  the 
ligature,  after  dropping  off,  was  sewed  up  by  the  mother  in  a  piece  of  buckskin 
which  was  embroidered  with  hair,  quills,  or  beads.     It  was  then  tied  to  the  broad 


'1 


TKir,  THE   THOMPSON    INDIANS   OF   nRMISlI   COLUMBIA. 


305 


buckskin  band  that  extended  round  the  hcml  of  the  cradle  on  the  outside. 
Numerous  thonj(s  depended  from  it,  tf»  which  were  attached  fawn's  hoofs,  hirjje 
glass  beads,  and  bone  bciids,  some  of  each  on  every  thonjf.  These  made  a  jin- 
gHnji  noir.e  when  the  cradh:  was  moved.  .Slei^h-belis  are  now  often  used  for  this 
purpose.  If  this  piece  of  the  infant's  navel-strinj;  could  not  be  found  after  it  had 
dropped  off,  or  if  it  were  lost,  it  was  looked  upon  as  a  calamity,  as  it  was  believed 
that  the  child  would  in  after-years  become  foolish,  would  do  foolish,  bad  thinjjs,  or 
would  be  lost  while  huntinj^  or  travellinjf. 

Indian  women,  even  at  the  present  day,  almost  invariably  give  birth  to 
children  with  the  greatest  ease.  Very  often  they  are  walking  around,  attending 
to  their  duties,  two  or  three  hours  bf-fore  the  birth  takes  |)lac(;,  and  again  a  few 
hours  afterward.  If  a  woman  has  a  hard  delivery,  her  husband  goes  to  the  water 
and  bathes.  He  must  dive  or  plunge  once  so  that  his  whole  body  is  covered. 
Then  he  runs  to  his  house  nude,  with  the  exception  of  his  breech-cloth,  and  walks 
or  runs  around  it  four  times,  following  the  sun's  course.  Then  he  enters,  and 
stands  at  his  wife's  head.     After  this  slie  will  give  birth  to  the  child  quickly. 

Immediately  after  giving  birth  to  tlie  child,  the  mother  is  given  a  hot  drink 
made  by  boiling  branches  of  service-berry  or  of  another  berry  bush.  Among  the 
Lower  Thompsons,  a  decoction  made  from  cedar  is  drunk  instead.  Before  delivery, 
if  there  is  much  pain,  the  midwife  rubs  the  abdomen  with  her  hand,  and  gives  the 
woman  warm  water  to  drink.  Should  a  woman  about  to  give  birth  to  a  child 
send  word  to  all  the  people,  she  would  have  a  harder  birth.  It  is  said  that  the 
child  shrinks  back  when  aware  of  the  presence  of  peopU;,  or  wh(!n  it  hears  a  noise, 
but  comes  forward  again  when  all  is  quiet. 

Abortion  was  rarely  practised,  and  was  effected  by  the  drinking  of  medicine. 
Newly  born  babes  were  sometimes,  but  very  rarely,  summarily  disposed  of  by 
.strangling  or  drowning,  but  women  who  did  so  were  thought  very  severely  of,  and 
publicly  reprimanded. 

For  a  period  of  six  weeks  after  child-birth,  the  mother  had  to  wash  herself 
each  morning  in  the  water  of  some  creek.  .She  also  drank  an  herb  tea  ;  and 
her  husband  separated  from  her  until  her  washing  period  was  over.  The  period 
of  purification  and  separation  was  formerly  three  or  four  months.  At  the  present 
day  one  month  is  generally  considered  a  sufficient  length  of  time  to  purify  and  to 
exercise  restraint.  I'or  four  days  after  confinement  the  woman  did  not  go  near 
the  fire,  especially  when  people  were  cooking  food  ;  and  when  passing  near  it,  a 
mat  was  placed  between  her  and  the  fire.  A  woman  at  that  period  was  not  allowed 
to  cook. 

Immediately  after  birth,  the  child  was  well  washed  with  the  hand,  in  warm 
water  in  which  spruce-bark,  balsam-bark,  etc.,  had  been  boiled.  Tamarack-bark 
was  also  used  for  this  purpose,  as  the  ciiild  who  was  waslied  in  such  water  was  said 
to  become  strong  in  after-years.  Sometimes  shortly  after  this  the  child  was 
smeared  with  a  mixture  of  black-pine  pitch  and  deer-fat.  This  was  said  to  make 
it  quiet,  and  to  cause  it  never  to  cry  or  to  be  peevish. 


WM 


-.  u 


306 


TEIT,  THK   THOMPSON    INDIANS   OF   nRITISH   COLUMBIA. 


P  : 


Ciin.Diiooi).  —  When  a  (cw  ilays  did,  tli(;  Indian  baby  is  placed  in  its  cradle, 
or  rather  its  carrier.  Ainon^  tiie  Upper  Tiioniiwons  these  carriers  are  mostly 
made  of  one  piece  of  birch- 


FIk.  1,.^  (,i],l.     Comliiil  for  L'radle  «(  Femulc  Infant. 


Kis-  J71)  I  iJifij'.    L'radle  (.f  I.'.wcr 'DiDijipst.ns 


bark,  the  sides  turned  up  and 
sewed  together  at  each  end. 
r'ormerly    many    of    these 
birch-bark  carriers  were  cov- 
ered with  buckskin.     To  the  sides 
were  sewed  buckskin  (laps  for  hold- 
ing the  baby  in  while  beinj^  carried. 
These  were  fastened  toj^ether  by  a 
buckskin    lacinjr.       Near   the   toj), 
reachinif  over  from  side  to  side,  was 
a  hoop  to  keep  th(!  blanket  or  cloth 
off  the  baby's  face,  and   to  give  it 
breathinjj-space  when  it  was  neces- 
sary to  cover  it  over.    To  this  hot)p 
were  attached  trinkets  in  the  shape 
of  bells,  beads,  etc.,  to  attract  the 
child's  attention.     In    the   bottom 
end  was  a  wooden   or  birch-bark 
conduit  to  carry  off  the  moisture 
of  the   infant.      Fijrs.  2(So  and  278  show  the  forms  of  conduit   used   respectively 
for  male  and  female  children.     The  carrier  of  the  Lower  Thompsons,  thouj^h  of 

the  same  shape  as  those 
just  described,  was  made 
of  coiled  basketry  (Fig. 
279),  and  decorated  on 
that  side  which  is  visible 
when  the  cradle  hangs  on 
the  back.  Like  those 
iiiailc  of  birch-bark,  it  also 
had  a  onduit  The  Up- 
per I'raser  band  us'xi  car- 
riers similar  to  those  of 
the  Lower  Thompsons, 
and  made  of  spruce-root. 
The  Lower  Thompsons 
sometimes  made  cradles 
of  the  hide  of  the  black 
bear,  the  hair  side  inward. 
All  these  cradles  were  carried  by  means  of  the  ordinary  packing-line,  the 
ends  of   which   were  fastened  round   the   cradle,  allowing   it   to  lie   horizontally 


FiK.  s8ol,J3 


TEIT,   THE   THOMPSON    INDIANS   OF    URITISH    COLUMBIA. 


307 


across  the  back.  Some  birch  carriers  had  packinj^-lines  made  of  a  very  wide 
piece  of  double  buckskin,  often  embroidered,  sewed  to  the  buckskin  covering. 
The  covering  itself,  and  the  flaps  which  held  the  child,  were  also  often  highly 
ornamented.  Fig.  280  represents  a  baby-carrier  of  the  Spences  Bridge  band, 
made  of  two  pieces  of  bark  sewed  together  with  Indian-hemp  thread.  A 
hoop  of  maple-wood  forms  the  edge,  to  which  the  bark  is  sewed.  It  is  further 
strengthened  by  strips  of  bark  fastened  inside.  The  edge  is  covered  with  doe- 
skin, and  fringe  of  the  same  material  hangs  around  the  outside.  It  is  carried  by 
a  strap  of  doeskin  that  is  attached  to  the  cradle.  The  hoop  is  made  of  maple- 
wood.  Its  position  can  be  adjusted  by  means  of  buckskin  strings,  and  it  may  be 
folded  back  over  the  head.  Outside,  at  the  head  end,  is  attached  a  bunch  of  rat- 
tling deer-hoofs.  The  cover,  which  is  not  shown  in  the  drawing,  is  made  of  fawn- 
skin. 

A  few  of  the  Thompson  Indians  in  the  neighborhood  of  Spences  Bridge,  and 
most  of  the  Nicola  Valley  Indians,  used  a  different  kind  of  carrier.  With  these 
the  child  was  put  into  a  thick  buckskin  sack,  only  a  place  for  its  face  being  left  open. 
The  sack  was  tightened  in  front  by  a  buckskin  lacing.  The  carrier  was  a  flat 
piece  of  board  the  length  and  breadth  of  the  infant,  with  a  hoop  near  the  head,  as 
on  the  birch-bark  carrier.  To  the  sides  of  the  board  were  fastened  strong 
buckskin  flaps,  which,  after  the  baby  was  put  on  the  board,  were  lapped  over  its 
body  from  the  head  downward,  and  drawn  tight  with  a  buckskin  lacing.  Two 
holes,  for  the  attachment  of  the  packing-line,  were  made  in  the  side  of  the  board, 
near  the  upper  end  (Fig.  281,  a).  When  carried,  these  cradles  hung  down  the 
mother's  back ;  and  when  riding,  they  were  often  hung  from  the  pommel  of  the 
saddle  ;  but,  if  the  mother  were  working,  they  were  suspended  from  the  branch 
of  a  tree.  Sometimes  the  top  of  the  board  had  a  handle  by  which  it  was  suspended, 
in  place  of  the  two  lateral  holes  (Fig.  281,  6). 


Fig.  181,  a  (lUi),  Cradle  of  Nicola  Band  ;  I,  Handle!  of  Cradlei. 


The  blanket  in  which  the  baby  was  wrapped  was  made  of  softened  fawn-skin 
with  the  hair  on  ;  and  for  greater  softness  the  bottoms  of  the  birch-bark  carriers 
were  strewn  with  grass,  small  fir-twigs,  sagebrush  bark  or  branches,  over  which 


[> 


308 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


•^1 


were  laid  skins,  such  as  those  of  the  hare,  squirrel,  fawn,  coyote,  etc.,  and,  among 
the  Upper  Fraser  band,  of  the  dog.  The  Lower  Thompsons  laid  softened  cedar- 
bark  in  the  cradle. 

By  some,  branches  of  wild  currant  were  put  in  the  bottom  of  the  carrier,  which 
were  believed  to  quiet  the  child.  Others  placed  there  the  dried  tail  and  lower 
part  of  the  backbone  of  the  silver  salmon,  so  that  the  child  should  not  urinate 
often.     The  carriers  here  described  are  the  only  ones  in  use  at  the  present  day. 

The  Thompson  Indians,  like  the  other  interior  tribes,  never  compressed  or 
deformed  their  children's  heads  in  any  manner,  and  looked  with  derision  on  the 
custom.  A  few  of  the  Lower  Thompsons,  who  had  married  women  from  the 
coast,  permitted  them  to  deform  the  heads  of  their  children.  Moss  was  put 
between  the  feet  of  the  infant,  or  they  were  bandaged  with  buckskin  to  give 
them  the  proper  shape.  Shortly  after  birth  their  noses  were  pulled,  —  v/nerally 
by  the  midwife,  but  sometimes  by  father  or  mother, —  to  prevent  them  from 
developing  into  "  pug  "  noses.  At  the  same  time  the  midwife  opened  the  child's 
eyes  wide  by  pulling  the  upper  eyelid  up  and  the  lower  down,  in  order  that  the 
child  should  have  nice,  round,  open  eyes.  All  parts  of  the  body  were  pulled  or 
rubbed  by  the  father  or  mother,  so  that  the  limbs,  etc.,  should  be  well  formed. 
According  to  the  manner  in  which  the  features  were  pulled  and  shaped  after  birth, 
would  the  child,  on  reaching  maturity,  be  pretty  or  ugly. 

When  the  child  could  walk,  it  was  allowed  to  run  around  naked,  or  nearly 
so  ;  but  girls  wore  a  breech-cloth  or  a  robe,  this  being  the  only  wearing  ipparel 
until  they  reached  the  age  of  puberty.  Up  to  this  time  they  had  no  •^'^- ,  ht  or 
care,  being  allowed  to  play  or  do  almost  as  they  liked.  Only  two  restrictions- 
were  laid  on  them  :  they  were  made  to  rise  early,  and  wash  frequently  in  cold 
water,  and  were  not  permitted  to  play  after  simset  or  to  make  too  much  noise. 
Children  were  often  s_cared  into  quietness  by  being  told,  "  The  Owl  will  come 
and  take  you,  and  will  put  you  into  his  basket,  which  contains  snakes  or  crawling 
insects,  and  will  then  fly  away  with  you."  Young  children  at  the  present  day  are 
generally  very  much  afraid  of  the  owl.'  When  a  child  lost  its  teeth,  each  one,  as 
it  fell  out,  was  taken  by  the  father  and  stuck  into  a  piece  of  raw  deer-flesh  until 
out  of  sight.  This  was  then  given  to  a  dog,  who  of  course  swallowed  it  whole.  I 
cannot  obtain  any  reason  for  this  custom. 

The  custom  of  giving  children  to  friends  to  bring  up  was  formerly  prevalent. 
If  a  child  died,  sometimes  a  friend  of  the  parents  who  had  many  children  would 
give  them  one  of  his,  a  few  years  of  age,  to  take  the  place  of  the  dead  child ;  and 
they  were  expected  to  rear  it  until  it  reached  the  age  of  maturity.  If  a  married 
couple  had  no  children,  and  were  thought  highly  of  by  the  other  people,  a  friend 
or  relative  who  had  many  children  gave  them  one  of  his,  that  they  might  not  be 
lonely.  Many  of  these  children,  when  grown  up,  preferred  to  live  with  their 
foster-parents  rather  than  with  their  real  ^^arents.     Barren  women  desirous  of 

'  See  Traditions  of  the  Thompson  River  Indians,  by  James  Teit,  p.  63. 


r 


? 

r  w 

■     11 

•ij 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH  COLUMBIA. 


309 


having  children  ate  a  roasted  mouse  of  a  certain  species.     Buck's  penis  was 
sometimes  eaten  by  women,  that  they  inijjht  bear  male  children. 

When  a  mother  went  up  the  high  mountains  to  ilig  roots,  etc.,  taking  her 
baby  there  for  the  first  time,  the  first  evening  after  reaching  her  digging-ground 
she  would  break  a  branch  from  a  trcp,  and  hang  her  child  in  its  carrier  on 
the  brt  ken  limb.  She  painted  her  whole  face,  and  sometimes  the  top  of  her 
head,  red,  and  danced  there  before  the  infant,  sometimes  all  night.  She  put  her 
hands  close  together,  as  if  holding  something,  blew  in  them,  and  ran  off  some 
distance  ;  then,  opening  them,  she  made  the  motion  of  throwing  away  something. 
This  was  symbolic  of  taking  disease  or  evil  from  the  infant,  and  throwing  it 
far  away.  She  prayed  constantly  to  the  spirits  of  the  place,  or  to  the  mountains 
themselves,  asking  that  her  child  might  never  be  sick,  and  that,  if  it  were  ever 
bewitched,  and  no  shaman  were  near  to  help,  nevertheless  it  might  not  die,  or  that 
she  herself  might  have  power  to  defeat  the  evil.  She  also  addressed  the  spirits 
of  the  mountains  on  her  own  behalf,  kneeling  down,  spitting  on  her  hands,  and 
rubbing  her  body  upward  over  the  front  to  the  face,  then  over  the  top  of  the 
head  backward,  meanwhile  praying  that  she  might  be  delivered  from  all  disease 
or  trouble,  that  she  might  never  be  hurt  in  body,  or  be  bewitched,  and  that, 
if  sick,  she  might  get  well  soon. 

When  the  child  had  outgrown  the  cradle,  the  latter  was  suspended  from  the 
branch  of  a  tree  some  distance  from  the  village,  never  to  be  used  again. 

The  first-born  and  the  second-born  child  of  a  family  were  considered  to  be 
heavier  of  foot  than  the  other  children  of  the  family.  They  were  also  believed 
to  be  unlucky,  especially  in  hunting.  The  youngest  child  of  a  family  was  consid- 
ered the  luckiest.  On  the  birth  of  a  child,  the  father  generally  gave  a  feast 
to  the  neighbors.  At  this  feast  sometimes  an  old  man  or  woman  would  ask  to 
have  the  child  placed  in  his  or  her  arms,  and,  holding  the  child  for  a  while,  would 
bless  it.  To  the  one  blessing  the  child,  the  father  would  make  a  present  of 
a  skin.  Only  parents  who  had  bf  °n  married  by  the  ceremonies  described  on 
p.  332  gave  birth  feasts. 

In  the  winter-time,  children  of  both  sexes  had  to  pass  through  an  ordeal 
called  "whipping  the  children."  This  ceremony  was  generally  performed  twice  a 
year,  while  the  Indians  were  all  living  in  their  winter  houses.  An  elderly  man 
cut  some  long  thin  switches,  generally  from  a  service-berry  bush.  These  he  tied 
together  at  one  end,  making  a  formidable  whip.  He  then  went  to  the  hole  of  the 
winter  house  and  struck  it  four  times  with  his  whip.  The  children  inside  then 
knew  what  was  going  to  happen,  and  many  of  them  would  hide  in  terror.  The 
man  then  came  down  the  ladder,  and  held  up  the  switches,  saying,  "  Who  will 
pick  my  berries?"  If  the  people  inside  wished  to  save  the  children  from  going 
through  the  ordeal,  some  woman  would  arise,  take  up  her  basket,  and  commence 
to  dance  opposite  the  man,  pretending  to  pick  berries  off  the  stick  into  her  basket, 
and  often  at  the  same  time  singing  a  song.  T  le  man,  being  then  satisfied,  went 
out  and  threw  away  the  switches.     Sometimes  the  people  set  the  children  an 


J  i 


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in 


310 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


example  of  courage  and  endurance  under  pain.  They  refused  to  dance  and  pick 
the  berries  off  the  switches,  and  instead  one  of  them  pulled  off  his  shirt,  stepped 
up  to  the  man,  and  held  up  his  clasped  hands  and  arms  straight  above  his  head. 
The  man  then  struck  this  substitute;  for  the  children  four  times  across  the  middle 
of  the  back  with  the  supple  switches,  each  time  harder  than  the  preceding.  Then 
the  man,  being  satisfied,  went  outside  and  threw  away  the  whip.  If,  however,  the 
people  of  the  house  wanted  the  children  to  be  put  through  the  ordeal,  none  of 
them  would  volunteer  to  "  pick  berries"  or  to  take  a  thrashing.  Then  the  flogger 
commanded  the  children  to  come  forward  one  by  one,  and  to  pick  berries.  Each 
boy  and  girl  of  about  the  age  of  eight  years  and  upward  then  went  forward  one 
at  a  time,  danced,  sang,  and  went  through  the  motion  of  picking  berries  into  a 
basket.  If  all  did  this,  then  the  flogger  went  away;  but  if  any  refused,  either 
through  fear  or  bashfulness,  or  in  order  to  show  their  cou.age,  they  had  to  come 
forward,  and  were  struck  four  times  over  the  bare  back.  Sometimes  a  lad  asked 
for  and  took  more  than  foiu*  lashes.  If  he  stood  up  without  flinching  until  all  the 
switches  were  broken  in  lashing  him,  he  was  presented  with  the  stumps  and  told 
to  go  and  wash  :  he  had  done  a  great  feat.  Often  his  whole  body  was  covered 
with  blood.  That  winter  house  was  exempt  from  the  ordeal  for  a  considerable 
time.  Girls  and  boys  were  subject  to  this  ordeal  until  married,  or  until  they  had 
distinguished  themslves  in  some  way  A  boy  who  w^j  not  bashful,  but  went  up 
and  met  the  flogger  as  he  came  into  liie  house,  made  a  speech  to  him,  and,  hold- 
ing out  his  hands,  blessed  him,  was  generally  exempt  from  the  flogging.  The 
remains  of  the  whip  were  always  thrown  into  the  river.  Af  .r  going  through  the 
ceremony,  all  the  children  were  sent  to  wash  in  cold  water. 

The  morning  after  the  performance  of  the  ordeal,  the  old  man  who  gave  the 
thrashing  invited  to  a  feast  all  the  people  of  that  winter  house,  and  the  children 
in  particular.  It  was  said  that  if  the  flogger  struck  the  children  with  the  same 
whip  tha«^  he  had  used  on  a  V'oman,  the  evil  influences  from  the  latter  would  be 
transferreci  to  the  children.  One  reason  given  by  the  Indians  fcr  this  custom 
wp  to  help  the  children  overcome  their  bashfulness,  to  make  them  courageous, 
and  capable  of  enduring  great  pain  without  fear  or  flinching.  The  Indians  also 
say  that  this  ceremony  was  performed  to  find  out  tiie  character  of  the  boys.  A 
boy  who  at  once  stepped  forward,  threw  up  his  arms,  and  took  his  flogging,  v;ouId 
be  a  good  warrior.  It  was  also  believed  that  those  who  had  undergone  the 
flogging,  if  shot  or  hurt  in  battle,  would  recover  quickly.  Within  the  last  fifteen 
years  the  custom  has  gone  out  of  use. 

Twins.  —  A  woman  about  to  be  'delivered  of  twins  was  generally  made  aware 
of  the  .act  befoiehand  by  tlu  repeated  appearance  of  the  grisly  bear  in  her  dreams  ; 
therefore  twins  were  regarded  as  differen''  from  other  children,  and  were  treated 
ciccordingly.  They  were  called  "  grisly-bear  children  "  or  "  hairy  feet."  Immedi- 
ately after  their  birth,  the  father  put  on  a  head-band  and  went  outside,  walking 
round  the  house  in  a  c'-cle,  striking  the  ground  with  a  fir-bough,  and  singing  the 
grisly-bear  song.   These  children  were  supposed  to  be  under  the  special  protection 


r 


r- 


TEIT,  THE  THOMPSON  INDIANS  OF  BRITISH  COLUMBIA. 


311 


of  the  gr.sly  bear,  and  were  endowed  by  him  with  special  powers.  Among 
these  was  the  power  of  creating  good  or  bad  weather.  Twins  were  supposed  to 
be  unable  to  see  a  grisly  bear.  The  grisly  was  not  looked  upon  as  the  real  father 
of  the  children,  but  only  as  their  protector.  When  twins  were  born,  if  it  were 
possible,  a  young  man  was  selected  by  the  father  to  sing  when  they  first  cried. 
Such  a  man  had  several  duties  to  perform.  It  was  considered  a  privilege  to  be 
thus  singled  out,  as  such  a  person  was  thought  to  become  proficient  in  the  mystery 
of  the  grisly  bear,  and  obtained  him  for  his  guardian  spirit.  He  became  unable 
to  see  the  grisly  bear,  who  always  kept  out  of  his  way.  This  man  wore  a  head- 
band, generally  of  the  bark  of  Elaagmis  argentea  Pursh.,  into  which  were  stuck 
eagle  or  hawk  feathers.  He  painted  his  whole  face  red,  and  held  a  fir-branch  in 
each  hand.  If  the  twins  were  male  and  female,  he  leld  a  male  fir-branch  in  the 
right  hand,  and  a  female  fir-branch  in  t!ie  left.'  As  soon  as  the  children  began  to 
cry,  he  went  four  times  around  them,  following  the  sun's  course,  at  the  same  time 
singing  the  grisly-bear  song,  and  striking  the  children  with  the  branches,  —  the 
female  with  the  one  in  the  left  hand,  and  the  male  with  the  one  in  the  right  hand. 
He  always  took  care  to  strike  the  elder  first.  The  parents,  during  the  ceremony, 
had  their  faces  painted  red.  The  grisly-bear  painting  was  a  picture  f  a  bear's 
paw  in  red  on  each  cheek.  The  impression  of  a  man's  hand  in  red  was  used  to 
represent  a  bear  in  facial  paintings.  Instead  of  their  father,  the  singer  some- 
times staid  with  the  twins  during  the  entire  period  of  separation  ot  the  parents,  and 
took  them  under  his  special  care,  washing  them  and  singing  over  them.  He,  as 
well  as  the  parents,  constantly  kept  two  fir-branches,  corresponding  to  the  sex  of 
the  twins,  near  their  pillows.  The  mother  always  took  care  to  suckle  the  elder 
first.  If  she  should  not  do  this,  one  of  the  twins  would  die.  After  the  birth  of 
twins,  the  parents  moved  some  distance  away  from  the  other  people,  and  lived  in 
a  lodge  made  of  fir-boughs  and  bark,  and  continued  to  live  there  until  the  chil- 
dren were  about  four  years  of  age.  During  all  this  time  the  twins  were  taken 
great  care  of,  being  bathed,  washed  with  fir  twigs  or  boughs  dipped  in  water,  and 
not  allowed  to  come  in  contact  with  other  people.  While  this  washing  process 
was  going  on,  the  father  described  circles  around  them  with  fir-boughs,  at  the 
same  time  singing  the  grisly-bear  song.  A  male  passing  by  a  lodge  in  which 
twin  children  resided,  always  whistled.  When  wishing  to  see  some  of  the  inmates, 
he  called  them  by  whistling  from  a  distance,  but  he  did  not  enter. 

Puberty.  —  A  gr.'at  many  ceremonies  were  performed  at  the  time  when  boys 
and  girls  reached  puberty,  the  object  of  most  of  which  was  to  make  the  young 
people  healthy,  and  successful  in  that  particular  walk  of  life  to  which  they  might 
devote  themselves. 

Puberty  of  Girls.  —  A  girl,  on  attaining  puberty,  was  at  once  separated  from 
all  the  other  people.     Sometimes  parents,  when  one  of  their  daughters  reached 


'  It  is  not  quite  clear  what  the  Indians  call  male  and  female  plants.     It  seems  that  on  the  whole  the  size  of  flower 
and  branch  determines  the  supposed  sex  of  the  plant.     The  male  branches  o(  coniferous  trees  art  called  by  the  Indians 


famale. 


tw     '   ■--■ 


h- 

1  ^ 


tr. 


:  J 


312 


TEIT,  THE   THOMPSON  INDIANS  OF  BRITISH   COLUMBIA. 


*■     ^' 


this  age,  would  move  into  the  wilder  parts  of  the  mountains  to  give  her  a  better 
opportunity  to  perform  the  required  ceremonies.  A  conical  hut  of  fir  branches 
and  bark  was  erected  at  some  little  distance  from  the  other  houses,  and  during 
the  daytime  the  girl  was  made  to  squat  on  her  heels  inside  of  it.  A  circular 
hole,  so  deep  that  its  top  was  even  with  the  girl's  shoulder-blade  when  she 
squatted,  was  often  dug  inside  the  hut,  and  in  this  she  had  to  sit.  The  location  of 
this  hut  away  from  the  other  houses  was  to  prevent  the  smoke  of  the  lodges 
from  blowing  down  on  the  girl,  as  it  was  believed  to  make  her  unlucky  or  sick. 
On  the  first  indications,  and  on  each  succeeding  morning  during  her  first  men- 
struation, her  face  was  painted  red  all  over.  Her  hair  was  done  up  in  two  knots, 
one  behind  each  ear  (Fig.  208).  Into  one  of  these  knots  an  implement  for  scratch- 
ing her  skin,  made  of  deer-bone  (Fig.  282), 
was  often  stuck.  She  was  wrapped  in  a  heavy 
blanket,  which  covered  her  body  from  top  to 
toe.  This  blanket  was  generally  put  on  over 
her  clothes,  and  fastened  round  the  waist  with 
a  sash  or  string,  and  at  the  breast  with  a 
wooden  pin  or  button.  Formerly  a  heavy  skin 
robe  was  worn  instead.  She  was  then  made 
to  run  as  fast  as  possible  to  some  goal,  gen- 
erally twice  going  and  twice  returning,  until 
she  sweated  profusely.  The  first  night  of  her 
separation  the  girl  was  made  to  repair  to  some 
prominent  place  in  the  mountains,  such  as  a 
peak  or  the  top  of  a  hill.  Here  she  gathered 
a  quantity  of  fir-wood,  preferably  wood  which 
was  black  or  which  had  been  burned  at  some 
former  time.  This  she  piled  around  the  foot 
of  a  tree  near  the  top  of  the  hill,  and  set  fire  to  it. 
Then  she  spit  four  times  into  the  fire,  pray- 
Fig.  a8a  a  (.Mi),  *  (iMi).  Scratcher..  J  and  i  nat.  size,  ing  to  it  that  she  might  Hcver  sufler  hunger. 

She  next  danced  around  the  fire  and  its  em- 
bers, singing  and  praying  until  daybrieak.  This  custom  was  confined  to  the 
Upper  Thompsons.  Among  the  Lower  Thompsons  she  carried  a  staff  for  one 
night.  About  daybreak  she  leaned  it  against  the  stump  of  a  tree,  and  prayed  to 
the  Day-dawn  that  she  might  be  blessed  with  a  good  husband,  which  was  symbol- 
ized by  the  staff.  Among  both  the  Upper  and  Lower  Thompsons  she  had  to 
run  as  fast  as  she  could,  praying  at  the  same  time  to  the  Earth  or  Nature  that 
she  might  be  fleet  of  foot  and  tireless  of  limb.  She  split  small  fir-trees  in  two 
from  top  to  bottom,  so  that  she  might  be  strong  of  muscle  and  body.  Somewhat 
larger  ones  she  bent  over  or  twisted  around,  sometimes  tying  the  ends  of  the  trees 
into  knots.     The  trees  thus  treated  were  from  three  to  five  feet  high. 

She  dug  trenches,  that  she  might  be  capable  of  doing  a  large  amount  of 


^-m 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


3«3 


digging  and  other  hard  work.  The  trenches  were  from  twenty  to  thirty  yards  in 
length,  and  generally  shallow.  Others  were  short  and  deep.  They  were  near 
some  trail,  and  parallel  to  it,  always  on  the  lower  side  of  the  trail.  The  excavated 
dirt  was  thrown  on  the  lower  side  of  the  ditch.  This  was  believed  to  shorten  the 
duration  of  her  monthly  periods.  She  planted  at  each  end  of  the  trench  a  single 
fir-branch  or  the  stick  with  which  she  had  dug  the  ditch.  Sometimes  she  planted 
her  root-digger  there,  or  deposited  a  single  M^^ 
smooth  stone,  on  which  she  painted  pictures ;  ^J 
or  she  placed  two  or  three  unpainted  small 
stones  at  each  end.  Sometimes  the  pebbles 
that  the  girl  let  drop  out  from  under  her  dress 
when  running  were  used  for  this  purpose  (see 
p.  314).  She  also  wiped  her  eyes  and  her  face 
with  small  fir-branches,  that  she  might  be 
good-looking,  and  never  become  blind  or  have 
sore  eyes.  After  the  ceremony  the  fir-branches 
were  hung  on  the  branches  of  a  tree.  These 
ceremonies  were  repeated  for  four  nights  or 
mornings  in  succession,  four  tir.ies  each  morn- 
ing, and  each  time  she  supplicated  the  Dawn 
of  the  Day.  She  also  wandered  some  nights 
to  lonely  parts  of  the  mountains,  where  she 
would  dance,  imploring  the  spirits  to  pity  and 
protect  her  during  her  future  life.  Then  she 
would  lie  down  and  sleep  at  these  places. 

The  first  four  days  and  nights  she  did  not 
wash.  She  had  to  fast,  but  was  allowed  a  little 
water.  Her  drinking-water  was  kept  in  a  birch- 
bark  cup  painted  red.  For  the  first  four  days 
a  new  cup  was  given  her  each  day,  which  was 
thrown  away  at  night.  Her  mouth  must  not 
touch  the  surface  of  the  water :  therefore  she 

drank  through  a  tube  (Fig.  283)  made  from  «"«•'"  mg.<ub« wuh  Ho1«.  |i 
the  leg  of  a  crane,  a  swan,  or  a  goose.  Sometimes  the  tube  had  holes  in  it,  so 
that  it  could  also  be  used  as  a  whistle  (Fig.  284).  The  tubes  used  by  the  Lower 
Thompsons  never  had  such  holes. 

During  the  first  four  days  she  wore  a  rough  head-dress  of  conical  shape, 
made  of  small  fir-branches,  usually  four,  tied  tightly  at  their  lower  ends  and 
again  loosely  about  halfway  down.  The  branches  that  covered  the  back  were 
longer  than  those  in  front.  They  were  tied  loosely  in  front  so  as  to  leave 
an  opening  for  the  face.  These  branches  were  worn  on  the  head  like  a  hat,  and 
reached  below  the  breasts.  Many  alsc  wore  sleeveless  shirts  or  tunics  made  of 
fir-branches  woven  or  tied  together.    When  the  girl  repaired  to  her  bathing-place  in 


Fig.aB3(,Hi). 
Dnnlcing  -  tube, 
I  nat,  liie. 


*  (iMi),  Drinlc- 
nat,  size. 


^^-    '■    • 

1  ■•« 

r:> 

'< 


314 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


r: 


the  early  morning,  she  took  off  this  head-dress,  and  placed  it  on  the  top  of  four 
different  tree-stumps,  one  after  another,  each  time  praying  to  the  Dawn,  that,  in 
like  manner  as  she  was  liberal  and  crowned  these  stumps,  even  so  might  she  be 
liberal  to  her  friends,  if  she  were  granted  riches.  Moreover,  she  asked  that  her 
friends  might  be  equally  liberal  toward  her,  and  return  her  presents,  etc.,  freely 
and  abundantly.  The  crowning  of  stumps  was  rarely  practised  by  the  Lower 
Thompsons. 

Another  morning  ceremony  was  to  run  four  times,  carrying  two  small  stones 
obtained  from  underneath  the  water.  These  were  put  into  her  bosom  ;  and  as  the 
girl  ran,  they  passed  down  between  her  bare  body  and  her  clothes,  falling  to  the 
ground.  As  she  ran,  she  prayed  to  the  Dawn  that  it  might  come  to  pass,  that, 
when  she  should  be  with  child,  she  might  be  delivered  as  easily  as  she  had  been 
delivered  of  these  two  stones. 

After  the  first  four  days,  during  the  rest  of  the  period  of  isolation,  she  was 
allowed  to  eat,  to  wash,  to  lie  down,  and  to  comb  her  hair.  She  was  sparingly  fed 
by  her  parents  or  guardians.  Part  of  the  first  four  scanty  meals  had  to  be  buried 
in  the  earth  beneath  where  the  girl  sat,  or,  more  generally,  at  the  crossing  of  two 
trails,  or  at  both  places.  This  was  done  in  order  that  for  the  remainder  of  her  life 
she  should  never  want  for  a  little  food  or  drink. 

She  had  to  repair  to  the  water,  preferably  to  a  spring.  She  carried  four 
stones  in  her  bosom,  which,  on  reaching  water,  she  took  out  and  spat  on,  throwing 
them  one  at  a  time  into  the  water,  praying  at  the  same  time  that  all  disease  might 
leave  her  as  these  stones  did.  Here  she  washed  and  bathed  herself,  drawing  a 
small  fir-branch  —  among  the  Lower  Thompsons  sometimes  a  hemlock-branch  — 
over  each  part  of  her  body  four  times,  at  the  same  time  praying  to  the  Dawn  that 
every  part  of  her  body  might  be  free  from  disease  or  pain  in  future  years.  Hav- 
ing finished  washing,  she  stood  up  and  addressed  the  Dawn  thus  :  "  If  it  should 

happen  that  my  body  be  afflicted  with  sick- 
ness, may  it  leave  me  as  easily  as  this  fir- 
branch  does !  "  at  the  last  words  tossing  the 
branch  away  from  her,  between  her  legs,  and 
backward.  In  washing,  she  never  touched 
her  body  with  her  hands,  but  used  a  brush 
made  of  fir-boughs  tied  together,  which  she 
dipped  into  the  water  as  required.  She  gen- 
erally sat  in  the  water  while  washing. 

Now  she  was  also  allowed  to  take  off 
the  heavy  robe,  which,  however,  she  con- 
tinued to  wear  when  sleeping,  and  when 
walking  from  the  lodge  to  her  washing- 
place.  After  the  first  four  days  some  girls 
put  on  aprons  of  buckskin  reaching  to  their  knees.  On  them  were  pictures 
painted  with  red  paint. 


Fig.  aSs  a,  6  itiit  a,  6).    Girls'  Combs.    \  nat.  size. 


I! 

I 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


315 


For  combing,  the  girl  used  a  four  or  five  pronged  comb,  that  her  periods  of 
menstruation  might  never  be  prolonged  over  that  number  of  days  (Fig.  285). 

On  the  fifth  morning  she  received  a  new  birch-bark  cup,  which  she  kept 
during  the  rest  of  the  period  of  isolation.  She  continued  to  drink  through  her 
tube.  Should  she  drink  from  a  stream  or  spring  without  using  her  tube,  the 
spring  would  dry  up.  Each  morning,  on  reaching  the  water  where  she  washed, 
she  sucked  four  mouthfuls  through  the  tube,  and  spat  out  each.  Afterwards  she 
could  drink  through  the  tube. 

To  make  her  body  pure,  the'  girl  tied  together  around  the  middle  and  one 
end  four  needles  of  the  yellow  pine,  and,  when  washing,  she  stuck  their  sharp 
ends  into  the  flesh  of  her  armpits  until  it  bled.  At  the  same  time  she  prayed  that 
her  armpits  and  the  skin  of  her  body  might  never  become  noxious,  but  always 
smell  sweet.  For  this  purpose,  pads  of  wild  strawberry-leaves  were  worn  under 
the  armpits  by  some.  Some  used  to  spit  four  times  on  the  top  of  a  fir-twig  held 
in  the  hand,  at  the  same  time  praying  to  the  Dawn  that  they  might  never  have  a 
foul  breath.  Girls  were  also  in  the  habit  of  repairing  to  places  where  the  yellow 
pine  grew,  and  at  break  of  day  they  rubbed  their  bodies,  hands,  and  heads  against 
the  trunks  of  these  trees.  At  the  same  time  they  prayed  to  the  Dawn  for 
deliverance  from  all  sickness  and  evil  influences  during  their  lifetime. 

The  girl,  when  carrying  home  the  fir  or  (among  the  Lower  Thompsons) 
hemlock  branches  with  which  she  strewed  the  floor  of  her  hut  each  morning,  had 
to  stroke  her  back  and  head  with  a  branch,  praying  that  those  members  might 
never  get  tired  when  carrying  heavy  burdens.  She  also  stroked  her  legs  and  feet, 
that  they  might  never  get  tired  when  travelling  long  distances.  She  did  the  same 
to  her  moccasin-strings,  that  they  might  never  break.  Moreover,  she  made  moc- 
casins of  sunflower-leaves  and  grass,  and  prayed  that  her  real  moccasins,  even 
when  thin  and  frail  like  these,  might  not  wear  out  or  burst  when  travelling.  She 
often  set  up  sticks  and  fir-branches  near  the  crossings  of  trails. 

The  girl  was  .ways  expected  to  be  back  in  her  hut  at  sunrise.  During  the 
day  she  often  busied  herself  by  picking  one  needle  at  a  time  off  two  large  fir- 
branches  suspended  from  the  roof  of  her  hut  for  that  purpose.  While  thus 
engaged,  she  prayed  that  she  might  never  be  lazy,  but  always  quick  and  active  at 
work.  The  prayer  was  generally  addressed  to  the  fir-branch.  During  her  period 
of  training,  she  had  to  make  miniatures  of  every  article  which  women  were  in  the 
habit  of  making,  so  that  in  after-years  she  might  be  capable  of  making  those 
articles  properly, —  baskets  of  root  and  birch-bark,  mats  of  different  kinds,  rope, 
thread,  etc.  Four  large  fir-branches  were  placed  in  front  of  the  girl's  hut,  a  little 
distance  apart,  leaving  room  to  step  once  between  each  two,  so  that  when  she 
went  out  or  in,  she  had  to  step  over  them.  These  branches  were  renewed  each 
morning,  the  old  ones  being  taken  away  and  thrown  into  the  creek,  the  girl 
praying,  "  May  I  never  bewitch  any  man,  nor  my  fellow-women  !  may  it  never 
happen  ! "  The  first  four  times  that  the  girl  happened  to  go  out  or  in,  she 
addressed  the  branches,   saying,   "If   ever   I  step   into  trouble   or   difficulties. 


1  -^ 


1  -I 


'^^ 


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TEIT,   THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


L 

] 
I 


or  step  unknowingly  inside  the  magical  spell  of  some  person,  may  you  help  me, 
O  Fir-branches,  with  your  power  ! " 

After  eating,  the  girl  was  not  allowed  to  wipe  her  mouth  with  her  hand,  as 
hair  would  grow  around  her  mouth  :  she  used  for  this  purpose  a  bunch  of  cedar- 
bark  or  sagebrush-bark,  which  she  kept  hanging  by  a  string  around  her  neck.  To 
this  string  were  also  often  attached  her  comb,  her  scratcher,  and  her  drinking- 
tube. 

Each  day  she  painted  her  face  afresh,  and  she  wore  strings  of  parts  of  deer- 
hoofs  around  her  ankles  and  knees,  and  attached  to  her  waistband  on  each  side  of 
her  body,  which  made  a  rattling  noise  when  she  walked  or  ran.  Shortly  before 
finishing  her  period  of  training,  she  repaired  at  night  to  the  trench  she  had 
previously  dug,  and  erected  two  poles  several  feet  in  length,  one  at  each  end,  or 
four  poles,  one  at  each  corner  of  the  trench,  and  suspended  from  them  all  the 
miniature  articles  she  had  made  during  her  training  period. 

Other  customs  were  as  follows  :  some  of  the  first  menstrual  fluid  was  preserved 
by  the  girl,  and  tied  up  in  a  rag.  It  was  afterward  taken  to  the  top  of  some  lofty 
ridge,  deposited  in  the  windiest  spot  which  was  devoid  of  vegetation,  and  there 
burned  by  the  girl,  who  prayed  lat  she  might  never  be  troubled  with  prolonged 
periods  of  menstruation. 

If  the  girl  was  short,  and  wanted  to  be  taller,  her  lodge  was  made  very  high  ; 
she  took  hold  of  one  of  the  lodge  poles  with  both  hands,  at  the  same  time 
standing  up  and  addressing  the  Dawn.  Then  she  put  her  palms  together,  with 
the  tips  of  the  middle  fingers  almost  touching  her  mouth,  and,  taking  a  mouthful 
of  water,  she  blew  it  four  times  through  her  tube  over  the  tops  of  her  fingers, 
each  time  beseeching  the  Dawn  to  make  her  taller.  If  she  considered  herself  tall 
enough,  her  lodge  was  made  very  low,  sometimes  so  low  that  she  had  no  room  to 
stand  erect ;  she  put  the  palm  of  her  hand  on  the  top  of  her  head,  and  prayed  to 
the  Dawn  that  she  might  not  grow  any  taller.  If  she  thought  she  was  too  fat, 
when  washing  in  the  stream  or  spring  she  put  both  her  hands  together  in  the 
shape  of  a  bowl,  and,  filling  them  full  of  water,  lifted  them  to  her  mouth,  then 
blew  the  water  out  of  her  hands  over  the  fingers,  and  implored  the  Dawn  to  make 
her  thinner.  If  a  girl  was  afraid  she  might  have  large  feet,  she  spat  on  them  at 
break  of  day,  and,  rubbing  the  toes  with  her  hands,  prayed  to  the  Dawn  that  her 
feet  might  be  small,  or  that  they  might  not  grow  any  larger.  In  her  lodge  she 
frequently  washed  her  face  and  head  with  a  decoction  of  the  stems  and  flowers  of 
wild  flax  (^Linum  perenne  L.),  or  with  a  decoction  of  the  tops  of  young  yellow 
pines.  This  was  said  to  give  her  a  fair  complexion,  smooth  skin,  and  an  abundant 
head  of  hair. 

She  picked  lice  out  of  her  head,  and  dropped  them  into  the  hollow  stem  of  a 
species  of  Eqiiisetum.  This  she  did  on  each  of  four  days  ;  then  she  repaired  to 
a  stream,  and,  placing  the  reed  with  its  cargo  in  the  current,  allowed  it  to  float 
away  down  stream.  Meanwhile  she  prayed  to  the  Day-dawn  that  in  after-years 
she  might  be  free  from  lice  on  her  head  or  body. 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


3'7 


She  made  a  record  of  her  offerings,  and  the  ceremonies  she  had  passed 
through,  by  painting  pictures  of  them  with  red  paint  on  bowlders  and  on  small 
stones  placed  at  the  ends  of  her  trenches.  This  was  believed  to  insure  long  life. 
The  pictures  were  generally  all  of  the  same  character,  and  consisted  of  fir-branches, 
cross-trails,  lodges,  mats,  men,  etc.,  and  were  put  on  toward  the  end  of  her  period 
of  training  (Plate  XIX).  She  painted  pictures  of  men,  symbolic  of  her  future 
husband.  Children  were  forbidden  to  go  near  her  hut  or  to  converse  with  her, 
as  they  might  get  sick  if  they  did. 

After  being  isolated  for  four  months,  she  was  allowed  to  live  with  the  other 
people.  She  had  to  help  her  mother  with  cooking,  sewing,  other  household 
work,  root-digging,  etc.  She  washed  herself  morning  and  evening.  Her  dress  is 
described  on  p.  2 1  7. 

The  Indians  say  that  long  ago  the  period  of  isolation  extended  over  a  year 
instead  of  four  months,  and  that  fourteen  days  elapsed  before  the  girl  was  allowed 
to  wash  for  the  first  time.  In  rare  instances  the  girls  sweat-bathed  toward  the 
end  of  their  training  period,  if  that  period  extended  to  six  months  or  a  year. 
They  used  a  sweat-house  constructed  of  four  wands  or  of  four  fir-branches,  which 
were  covered  over,  of  course  ;  and  they  used  four  stones  for  heating  the  house. 
This  was  done  by  girls  who  wished  to  be  shamans  or  to  become  wise. 

The  hut  in  which  the  girl  had  lived  during  her  sequestration  was  allowed  to 
remain  as  it  was  until  it  fell  down.  The  four  branches  over  which  she  had  stepped 
were  thrown  into  the  water.  The  dress  which  she  had  worn  was  taken  to  a  hilltop 
and  burned,  and  the  rest  of  her  clothes  were  hung  up  in  trees. 

The  girl,  during  the  training  period,  was  allowed  to  eat  any  kind  of  roots  or 
vegetables,  also  dried  salmon  and  trout.  She  must  not  eat  fresh  salmon  or  trout, 
nor  grouse  or  other  birds  until  the  day  after  they  had  been  killed  ;  she  must  not 
eat  deer  or  other  quadrupeds,  either  fresh  or  dried  ;  nor  berries  until  a  month 
after  the  first  ones  were  ripe  :  else  she  would  be  liable  to  sickness  or  to  be 
bewitched.  A  young  woman  should  never  eat  bear-meat ;  if  she  did,  she  would 
have  no  children.  A  man  who  had  a  maturing  daughter  should  not  hunt  or  trap 
for  about  a  month,  as  he  would  be  unsuccessful.  He  should  cut  off  the  head  of 
the  first  grouse  he  snared,  take  out  its  eyes,  and  place  two  small  roots  of 
Zygadenus  elegans  Pursh.  in  its  orbits,  and  another  in  its  mouth.  It  was  then 
hung  above  or  near  his  pillow.  If  this  were  not  done,  he  would  not  be  able  to 
snare  any  more  grouse  or  other  small  game.  Other  hunters  would  not  give  any 
deer-meat  to  the  father  of  a  maturing  girl,  and  he  generally  did  not  give  any  to 
other  hunters. 

Puberty  of  Boys. —  The  ceremonies  which  boys  had  to  perform  depended 
upon  their  aspirations.  Those  who  desired  to  become  great  hunters  had  to  prac- 
tise hunting  and  shooting  in  a  ceremonial  way.  Those  who  desired  to  be  warriors 
prayed  to  the  Sun  to  give  them  their  wish,  and  performed  mimic  battles.  The 
would-be  gambler  danced,  and  played  with  gambling-sticks.  Only  warriors  prayed 
to  the  Sun.     The  others  prayed  to  the  Dawn  of  the  Day.     If  a  boy  wanted  to 


.>;« 


I  J 


3'8 


TEIT,  THE  THOMPSON  INDIANS   OF  BRITISH   COLUMBIA. 


r: 


r 


develop  into  an  extraordinary  man,  the  ceremonial  isolation  and  practice  were 
extended  over  years,  which  he  spent  alone  with  his  guardian  spirit  in  the  moun- 
tains, fasting,  sweating,  and  praying,  until  he  gained  the  desired  knowledge. 
Boys  painted  their  faces  afresh  each  day,  according  to  their  dreams,  and  did  not 
let  any  person  see  the  painted  design  until  after  they  had  obtained  their  protectors; 
therefore  when  they  returned  home,  after  their  excursion  in  the  mountains,  they 
wore  no  face-paint.  Adolescent  boys  commenced  their  regular  training  when 
they  dreamed  for  the  first  time  of  an  arrow,  a  canoe,  or  a  woman.  This  happened 
generally  between  the  ages  of  twelve  and  sixteen  years.  They  were  then  made 
to  run  races,  with  their  bows  and  arrows  in  their  hands,  until  they  sweated,  when 

they  were  sent  to  wash  in  cold  water. 
This  was  done  four  times  on  each  of 
four  successive  days.  During  these 
days  their  faces  were  painted  red  all 
over,  and  they  had  to  wear  a  head- 
band of  cedar  or  other  bark  (Fig. 
286),  or  sometimes  of  deer  or  other 
skin  with  hair  on.  The  band  was 
often  narrow  and  twisted.  They  also 
wore  deer-hoof  ornaments  round  their 
ankles  and  knees,  and  used  a  tube 
for  drinking  through,  and  a  bone  to 
scratch  their  heads.  They  wore 
aprons  on  which  were  painted  designs 
symbolizing  their  future  occupations 
(see  Fig.  302). 

On  the  night  of  the  first  day  they 
had  to  repair  to  a  mountain-top  and 
light  a  fire,  and  dance  and  sing  there 
all  night.  The  next  three  nights  they  repaired  to  the  same  mountain-top,  or  some 
other  near  by,  where  they  spent  the  night  dancing,  singing,  and  praying  to  the 
Dawn  of  the  Day,  al  1  firing  arrows  at  targets  in  the  early  morning.  They 
lighted  the  fire  and  prayed,  that  they  might  live  long  and  always  be  healthy.  The 
fire  was  also  intended,  it  is  said,  as  a  signal  to  all  the  world  that  they  had  at- 
tained puberty.  They  then  left  their  homes  at  intervals,  and  went  to  the  lonely 
parts  of  the  mountains,  where  they  remained  for  from  two  to  ten  days  at  a  time. 
If  the  weather  were  good,  they  generally  staid  away  a  month  or  two  at  a  time, 
living  on  what  game  they  shot.  The  first  time  they  returned  to  the  mountains, 
they  had  to  stay  four  days  and  nights,  during  which  they  were  supposed  to  fast. 
Some  staid  eight  days.     For  two  days  they  did  not  drink. 

When  at  home,  they  ate  sparingly  and  kept  away  from  the  fire,  bathing 
morning  and  evening  in  the  nearest  creek.  On  repairing  to  the  mountains,  they 
took  along  a  water-basket  and  a   fire-drill,  also  a   mat.      There  they   fasted 


Fig.  3S6  (ilh)'    Boy'i  Head-band. 


ii 


TEIT,  THE  THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 


3'9 


sometimes  for  many  days.  They  also  purged  themselves  with  medicine,  made 
themselves  vomit  by  running  a  thin  pliable  stick,  or  four  small  sticks  tied  together, 
down  their  throats,  and  purified  themselves  by  means  of  the  sweat-bath  and  by 
washing  in  cold  water.  This  last,  however,  was  not  done  until  the  second  sojourn 
in  the  mountains,  or  about  ten  or  more  days  after  the  beginning  of  the  ceremonies. 

The  door  of  the  sweat-lodge  always  faced  the  east,  and  was  made  of  four 
sticks  thickly  interwoven  with  fir-branches,  being  movable  in  one  piece,  and  made 
to  fit  the  doorway.  There  was  no  rule  as  to  the  number  of  stones  used  to  heat 
the  sweat-lodge  :  many  used  eight,  and  some  only  four.  The  youths  often  struck 
their  bodies  with  nettles  while  sweat-bathing.  When  the  stones  cooled  off,  they 
took  them  in  their  arms  and  ran  with  them,  throwing  them  in  front  of  them  one 
after  another,  and  praying  that  all  disease  and  all  laziness  might  leave  them  as 
these  stones  did.  While  in  the  sweat-lodge  they  prayed  and  sang,  addressing  the 
spirit  of  sweat-bathing,  and  asking  to  be  made  physically  strong,  agile,  wise,  brave, 
lucky,  and  wealthy,  good  hunters,  trappers,  and  fishermen,  etc.;  also  that  they 
might  never  be  bewitched,  nor  sick,  poor,  lazy,  easily  tired,  etc.  They  addressed 
the  spirit  of  sweat-bathing  as  "  The  Sweat-bathing  Grandfather  Chief."  After 
sweat-bathing,  they  rubbed  on  their  faces  and  under  their  armpits  withered  sun- 
flower-leaves which  had  been  pounded  up,  fine  silt  or  mud  sediment  gathered  off 
stones  which  had  been  deposited  on  the  river-beach  by  the  summer  floods,  or  the 
white  dusty  covering  on  bark  of  cottonwood-trees.  This  they  did  that  hair  might 
not  grow  on  their  faces,  nor  their  armpits  smell  bad.  Four  times  they  filled  their 
mouths  with  water,  and  gargled  their  throats,  that  they  might  have  a  sweet  breath. 
They  rolled  themselves,  naked,  in  the  dew,  or  washed  their  bodies  with  branches 
covered  with  dew.  They  did  not  paint  quite  as  much  after  marriage  as  before. 
Some  men  were  told  by  their  spirit  to  paint  either  the  left  or  right  side,  or  to 
decorate  their  clothing  in  a  certain  manner,  which  they  always  did. 

They  also  went  through  a  system  of  gymnastics,  jumping  over  sticks  or  bars 
placed  between  trees,  logs,  etc.  ;  ran  up  and  down  hills  as  swiftly  as  possible,  and 
without  stopping ;  and  took  long  runs  or  walks  until  fatigued,  sometimes  shoot- 
ing at  objects  along  their  path  as  they  ran.  All  the  time  they  prayed  that  they  might 
be  made  swift  of  foot,  and  strong  of  limb  and  lungs.  They  also  practised  shoot- 
ing at  marks  with  bows  and  arrows,  and  also  shooting  in  the  dark,  or  in  moonlight 
and  at  daybreak.  They  set  up  a  deer's  humerus  horizontally  on  a  stick.  The  bone 
was  cut  crosswise,  and  the  open  end  was  placed  toward  the  marksman.  Some- 
times immediately  above  this  bone  were  suspended  three  additional  marks,  in  the 
form  of  miniature  figures  of  deer  made  of  deerskin  stuffed  with  grass.  They 
were  hung  by  strings  from  a  branch,  one  above  another.  These  represented  a 
buck,  a  doe,  and  a  fawn.  The  first-named  had  antlers,  and  was  hung  uppermost ; 
the  doe,  in  the  middle  ;  and  the  fawn,  underneath.  After  dark  each  night,  or  in 
moonlight,  for  four  successive  nights,  they  fired  four  arrows  at  these  targets 
from  a  distance  of  about  thirty  yards,  then  went  up  to  the  objects  to  see  if  they 
had  hit  them.     If  they  had  missed  them,  they  went  away  and  ran  for  about  a 


1  ►» 


C'-i 


■-^; 


F:    t 


320 


TEIT,   THE   THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


mile,  then  came  back  and  fired  four  arrows  at  them  apain.  If  they  were  still 
unsuccessful,  they  continued  shootinp  and  runninjj  all  night,  and  at  daylight 
retired  to  their  sweat-baths,  where  they  sweated,  and  prayed  to  be  made  good 
marksmen.  If  a  lad  did  not  hit  these  marks  during  the  first  four  nights,  he  would 
be  a  very  indifferent  hunter  ;  if  he  hit  two  of  them,  he  would  become  a  fairly 
good  hunter ;  if  he  hit  all  of  them,  he  would  be  a  great  hunter  ;  if  he  hit  the 
buck,  he  would  shoot  more  bucks  than  other  deer;  and  so  on.  If  he  hit  the 
bone,  he  would  be  a  good  marksman,  and  hit  animals  in  vital  places.  If  he  gavt: 
the  first  squirrel,  or  chipmunk,  or  grouse  he  shot,  to  some  old  person  to  eat,  he 
would  be  lucky  and  shoot  more. 

He  made  round  holes  in  rocks  or  in  bowlders  with  a  jadeite  adze,  which  was 
held  in  the  hand.  Every  night  he  worked  at  these  until  the  holes  were  two  or  three 
inches  deep.  When  making  them  he  prayed,  "  May  1  have  strength  of  arm  ; 
may  my  arm  never  get  tired  —  from  thee,  O  Stone  ! "  This  was  believed  to 
make  the  arm  tireless  and  the  hand  dextrous  in  making  stone  implements  of  any 
kind. 

When  repairing  to  certain  peaks  and  lonely  places  in  the  mountains,  some 
youths  set  up  a  stone,  danced  nd  sang  around  it,  and  finally  fired  an  arrow  at 
it.  If  the  stone  moved  or  cr.  J  out,  it  was  a  sign  that  their  efforts  to  become 
great  hunters  had  been  crowned  with  success. 

The  ceremonial  rites  continued  until  the  lad  dreamed  of  some  animal  or 
bird.  These  particular  animals  or  birds  then  became  his  protectors  or  guardian 
spirits  for  life,  and  to  them  he  afterward  prayed.  Besides  helping  him,  and  pro- 
tecting him  from  danger,  they  also  became  mediums,  imparting  to  him  power  and 
magic,  also  knowledge  concerning  the  world  of  the  living  and  that  of  the  dead. 
They  furnished  him  with  a  song,  with  which  he  called  them  up.  Some  Indians 
had  only  one  protector,  while  others  had  many  ;  but  of  these  usually  one  was  chief. 
After  receiving  a  guardian  spirit,  they  painted  their  faces  with  designs  symbolic 
of  this  spirit,  often  suggested  by  their  dreams.  They  also  decorated  their  clothing 
in  accordance  with  instructions  received  from  the  guardian  spirit.  The  lads  then 
set  out  with  bows  and  arrows  to  hunt  the  subject  of  their  drca.Tis.  Having  shot 
it,  they  took  off  the  skin,  which  they  preserved  entire. 

Sometimes  a  boy  would  have  dreams  similar  to  those  of  his  father,  or  at 
least  about  the  same  guardian  spirit.  Sometimes  his  father  would  give  him  a 
piece  of  the  skin  or  a  feather  of  his  own  guardian  spirit  to  take  with  him  into 
the  mountains.  This  was  supposed  to  help  him.  Often  the  boy  dreamed  about 
it,  and  it  thus  became  one  of  his  guardian  spirits.  Fathers  would  sometimes  ask 
their  sons  about  their  dreams,  would  interpret  them,  and  would  give  advice  in 
regard  to  them. 

Many  Indians  carried  about  with  them  wherever  they  went  a  bag  into  which 
they  put  the  skin  of  their  guardian  spirit.  This  bag  was  made  of  the  entire  skin 
of  some  bird  or  animal  which  was  one  of  the  guardian  spirits  of  the  person. 
Others  preferred  taking  a  part  of  the  feathers  or  skin,  and  wearing  it  around  their 


. 

>      i 

r 

•     i 

1      , 

; 

TEIT,  THE   THOMPSON    INDIANS  OF   BRITISH   COLUMBIA. 


32» 


person,  especially  tied  to  their  hair.  It  has  been  mentioned  before  (p.  219)  that 
ponchos,  neck-bands,  etc.,  were  made  of  the  skins  of  jfuardian  spirits. 

Boys  at  the  period  of  adolescence  did  not  j^o  near  the  lodge  of  a  menstruat- 
ing woman  ;  should  they  do  so,  they  would  bleed  at  the  nose.  As  a  rule,  they 
did  not  touch  the  winter-house  ladder  with  their  hands,  because  women  defiled  it 
with  theirs ;  but  if  they  did,  they  had  to  wash  their  hands  afterward.  Youths 
when  at  home  never  washed  in  close  proximity  to  married  people.  If  a  youth 
should  enter  a  sweat-house  where  a  married  couple  were  or  had  been  sweat-bath- 
ing together,  he  would  become  a  poor  man. 

A  young  man  while  training  did  not  drink  the  brew,  or  water  in  which  deer 
or  other  flesh  had  been  boiled,  as  it  would  make  him  heavy-footed.  He  did  not 
eat  berries  or  roots,  or  any  food  prepared  by  women.  He  ate  only  deer  and 
other  animal  meat,  but  especially  the  former,  either  fresh  or  dried,  grouse  and 
other  birds,  and  fresh  or  dried  salmon  or  trout.  He  always  ate  alone.  Lads 
painted  records,  which  were  pictures  representing  their  ceremonies  and  their 
dreams,  on  bowlders,  or  oftener  on  cliffs,  especially  in  wild  spots,  like  caflons,  near 
waterfalls,  etc.  These  were  generally  pictures  of  animals,  birds,  fishes,  arrows, 
fir-branches,  lakes,  sun,  thunder,  etc.  Figures  of  women  symbolized  their  future 
wives.     It  was  believed  that  the  making  of  rock-paintings  insured  long  life. 

The  perforations  for  nose-ornaments  and  ear-rings  were  generally  made 
about  the  time  of  puberty  or  after  the  ceremonial  training.  At  the  present  day  a 
few  females  have  their  ears  bored  when  infants.  Tattooing  was  also  done  at 
about  the  same  time.      T'lis  applied  to  both  males  and  females. 

Almost  all  the  customs  connected  with  the  puberty  of  males  have  fallen  into 
disuse.  They  are  practised  by  a  very  few  in  a  much  modified  form.  Those  per- 
taining to  the  puberty  of  females  are  still  maintained  to  a  great  extent ;  but  some 
of  the  old  rites  have  also  become  somewhat  modified  either  in  their  observance 
or  in  their  form.  Sweat-bathing  is  still  very  commonly  indulged  in,  especially 
by  men,  but  principally  for  sanitary  purposes.  The  practice  of  having  a  cold 
bath  after  each  steam-bath,  as  among  the  Shuswap  and  the  Okanagon,  is 
maintained. 

The  custom  of  a  man  or  a  woman  dressing  and  bdiaving  like  a  member  of 
the  opposite  sex,  which  is  so  frequent  among  the  Coast  tribes,  did  not  prevail 
among  the  Thompsons.  Only  two  people  at  Spuzzum  were  known  to  do  so,  but 
they  were  more  closely  related  to  the  Coast  tribes  than  to  the  Thompsons,  and 
spent  the  greater  part  of  their  lives  at  Yale. 

Marriage.  —  Girls  were  often  betrothed  while  mere  infants  to  men  some- 
times twenty  years  their  senior.  They  were  considered  marriageable  only  after 
they  had  finished  the  ceremonies  attendant  upon  reaching  the  age  of  puberty. 
This  was  approximately  in  the  seventeenth  or  eighteenth  year,  but  sometimes  the 
ceremonies  were  continued  until  the  twenty-third  year.  Most  of  the  men  married 
from  three  to  seven  years  after  finishing  the  puberty  ceremonials,  and  it  may  be 
said  that  most  of  them  married  between  the  ages  of  twenty-two  and  twenty-five 


1 

ilii 


1    • 

l[  tf. 


333 


TEIT,  THE  THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 


F: 


years.  In  most  cases  the  husband  was  about  five  years  older  than  the  wife ;  but 
it  was  by  no  means  a  rare  occurrence  for  a  girl  of  twenty  years  to  marry  a  man 
of  forty  or  fifty  years,  in  these  cases,  however,  the  man  was  almost  always  a 
widower  or  already  married.  Young  men  very  seldom  married  women  much 
older  than  themselves,  except  in  cases  where  a  younger  brother  had  to  take  his 
older  brother's  widow.  At  the  present  day  men  and  women  marry  at  the  age  of 
about  twenty  and  eighteen  years  respectively.  Marriages  between  young  girls 
and  old  men  are  much  rarer  than  they  used  to  be,  while  young  men  quite 
frequently  marry  middle-aged  women. 

One  of  the  modes  of  marriage  considered  the  most  honorable  was  that 
called  "  to  place  down,"  probably  having  reference  to  the  laying-down  of  presents 
before  the  parents  or  relatives  of  the  girl  sought  in  marriage.  A  young  man  who 
desired  a  girl  for  his  wife  sent  a  relative  or  some  person,  generally  middle-aged, 
to  the  girl's  parents  to  lay  his  intentions  before  them.  This  messenger  took  with 
him  the  presents  which  the  young  man  proposed  to  give  to  the  parents.  After 
stating  the  object  of  his  visit,  he  placed  the  gifts  before  them.  The  parents  took 
them,  and,  after  laying  them  aside,  told  the  messenger  that  they  would  consider 
the  matter.  A  meeting  of  the  girl's  nearest  kin  was  then  called,  and  the  subject 
of  the  proposed  marriage  discussed.  If  all  agreed  in  thinking  the  young  man  a 
suitable  person,  the  girl  was  asked  if  she  liked  him.  If  she  assented,  which  she 
generally  did,  not  caring  to  go  against  the  wishes  of  her  relatives,  the  messenger 
was  informed  of  it,  and  the  suitor  was  invited  to  the  house  of  the  parents  of  the 
intended  bride.  Offers  of  marriage  were  often  made  at  gatherings  or  public 
assemblies.  The  young  man,  or,  if  he  was  bashful,  some  man  appointed  by  his 
parents,  proclaimed  before  all  the  people  that  the  suitor  made  an  offer  of  marriage 
to  a  certain  girl,  the  "  daughter  of  So-and-So,"  and  that  these  were  the  presents, 
at  the  same  time  throwing  them  down,  or,  if  a  horse,  leading  it  out.  As  in  the 
preceding  case,  if  the  offer  was  refused,  the  presents  were  returned ;  but  if  the 
proposal  was  accepted,  the  presents  were  retained.  Although  nominally  given  to 
the  parents  of  the  girl,  they  were  never  retained  or  used  by  them,  but  were 
divided  among  the  girl's  blood  relatives.  Among  the  Lower  Thompsons,  wealthy 
people,  if  pleased  with  the  new  son-in-law,  returned  the  marriage  presents  to 
him.  This  custom,  however,  was  exceptional,  and  may  have  been  introduced 
from  the  Coast  tribes.  It  was  only  done  by  some  of  the  rich.  Sometimes  a  part 
of  the  presents  only  was  returned. 

In  another  form  of  marriage,  equally  honorable  and  probably  the  commonest, 
the  girl's  family  took  the  initiative..  The  parents  of  the  girl,  having  singled  out 
some  young  man  who  they  thought  would  make  a  good  husband  to  their 
daughter,  approached  him  or  his  parents.  If  favorably  received,  they  betrothed 
their  daughter  to  the  young  man,  who  was  to  come  for  his  bride  at  some  future 
date,  the  time  for  their  meeting  being  also  arranged.  They  were  then  looked  upon 
as  man  and  wife,  both  parties  being  thus  bound  inviolably.  In  both  these  forms 
of  marriage  the  ceremonies  did  not  end  here.      The  young  man,  when  invited, 


U      V 
U     i 


TEIT,  THE   THOMPSON    INDIANS  OF   BRITISH   COLUMBIA, 


323 


did  not  at  once  repair  to  the  bride's  house  to  claim  her,  but  generally  waited 
several  days,  until  told  by  his  parents  to  do  so.  He  then  went  to  claim  his  bride, 
staying  at  her  parents'  house  several  days.  Then  he  took  her  to  his  father's  house, 
where  she  was  well  treated,  and  not  allowed  to  do  any  work.  After  a  few  days 
or  weeks,  or  even  a  moirh  or  more,  the  young  man's  father  called  the  neighbors 
together,  and  informed  them  of  his  intention  to  conduct  the  newly  married  couple 
back  to  the  house  of  the  bride's  father  on  a  certain  date.  His  friends  and 
neighbors  then  gave  the  bridegroom's  father  presents  of  food  or  other  articles. 

On  the  day  mentioned  the  people  assembled.  The  father  presented  his  son 
with  a  new  suit  of  clothes,  and  the  mother  presented  her  daughter-in-law  with  a 
similar  gift,  and  these  in  both  cases  were  immediately  put  on  over  the  other 
clothes.  When  the  food  and  presents  h^d  been  gathered  together,  the  company 
started,  carrying  them  ;  01  if  they  had  plenty  of  horses,  the  horse  carried  the  gifts, 
and  the  party  was  mounted.  The  bride  and  bridegroom  were  mounted  on  two 
of  the  best  steeds,  generally  a  present  to  the  former  from  her  father-in-law.  On 
arriving  at  the  house  of  the  bride's  father,  they  gave  him  their  presents  of  food, 
'  which  was  immediately  cooked,  and  a  feast  spread  for  friends  and  neighbors. 
After  that  the  bride's  father  prepared  a  large  Uast  for  his  guests.  When  all  the 
feasting  was  at  an  end,  the  newly  married  pair  divested-  themselves  of  their  new 
clothes,  and  gave  them  to  the  bride's  parents,  who  in  their  turn  gave  them  to 
some  of  the  bride's  kin.  The  presents  were  given  by  the  guests  nominally  to  the 
parents  of  the  bride,  but  in  reality  to  the  friends  of  the  parents,  among  whom 
they  were  divided.  Another  feast  was  given  in  the  morning,  and  then  the  party 
returned  home,  leaving  the  bride  and  bridegroom  with  the  relatives  of  the  former. 
After  a  while  these  friends  paid  a  return  visit  in  the  same  manner,  conducting  the 
newly  married  couple  back  to  the  parents  of  the  bridegroom.  P'easts  and  presents 
were  given  in  the  same  manner  as  on  the  former  occasion,  the  presents  being 
divided  among  the  friends  of  the  bridegroom's  father  to  repay  them  for  the  pres- 
ents given  by  them  to  the  latter.  Suits  of  clothing  were  given,  as  on  the  former 
occasion  ;  and  the  married  couple,  on  starting,  were  mounted  on  horses  presented 
to  the  bridegroom  by  his  father-in-law.  On  the  return  of  the  party,  the  couple 
were  left  with  the  relatives  of  the  young  man's  father.  Here  the  marriage  cere- 
monies ended,  the  couple  living  with  or  visiting  their  respective  parents  afterward, 
just  as  they  felt  inclined.  Sometimes,  if  a  man's  son  had  set  his  heart  on  a  girl 
who  belonged  to  another  tribal  division,  and  lived  a  considerable  distance  away, 
the  fathe:  rolled  up  the  presents,  and  carried  them  himself  to  the  house  of  the 
girl's  parents,  and  there  put  them  down,  saying,  "  I  have  come  to  seek  from  you 
a  daughter-in-law."  If  his  son's  suit  was  accepted,  then  he  went  back  next 
morning,  taking  his  new  daughter-in-law  with  him. 

Another  form  of  marriage  was  that  contracted  by  a  man  touching  a  girl's 
person.  Even  if  he  touched  her  accidentally,  he  was  compelled  to  marry  her. 
A  man  who  touched  the  naked  breasts  or  heel  of  a  maiden  transformed  her  at 
once  into  his  wife,  and  there  was  no  retraction  for  either  party,  so  that  henceforth 


Mi 


:i      :> 


r 


324 


IKir,    rilF,    IHOMPSON    IN1)1\N.S   OK    HRITISH    COLUMBIA. 


J 


tlicy  lived  togellK.T  as  rn.i..  ;m«l  \\\W:.  If  a  joiinj;  man  intentionally  touched  a 
yoiini,'  woman  witli  his  arrow,  it  was  thtt  same  as  askinjf  her  to  become  his  wife. 
If  she  hiMij^  down  her  head,  it  was  taken  as  an  assent.  Tlu;  j^irl  told  her  paients 
th:.t  .So-and-.So  had  asked  licr  to  marry  iiitr,  and  she  wished  to  do  so.  Two  ilays 
afterward  thc'  yoimj^  man  repaired  to  her  house,  and  if  the  people  called  him 
"son-in-law,"  and  treated  him  well,  h<;  knew  that  he  was  accepted.  The  man  who 
cut  or  lr)osed  one  strinj^-  of  tiie  lacing  wiiich  covered  a  maiden's  lireast,  cut  her 
lireeth-cloth,  or  lay  down  beside  her,  iiad  tf)  marry  her ;  md  she  at  one;  became 
iiis  n'eognized  wife  wit  limit  further  ceremony.  Sometimes  a  young  man  would 
.(■pair  to  the  imuse  of  his  sweetheart  after  every  oni;  had  gone  to  bed.  He  knew 
when;  she  sle|)t.  He  would  (juictl)'  li(;  tlown  beside  hei'  on  the  edge  of  her 
blankc-t.  .Some'tinujs  siie  would  give  an  alarm,  and  he  w(iidd  have  to  run  out, 
but  ()ft(;n  she  would  ask  who  he  was.  If  she  did  not  care  for  him.  .she  told  him 
to  leave,  or  struck  him  ;  but  if  she  liked  him,  she  said  no  more.  He  lay  this  way 
on  lop  of  her  blanket,  she  underneath,  neither  of  them  talking,  till  near  daybreak  ; 
then  he  crept  iioiselessly  away,  just  whisijvring  to  her  "  Good-by."  He  would 
comt;  and  do  likewise  for  three  nights  more.  On  the  fourth  and  last  night  she 
would  ]nit  In-;-  ami  and  hand  outsich;  the  bl.inket.  This  was  a  sure  sign  that  he 
was  acce|)led,  th'irefore  h.;  took  !ier  hand  in  his.  I'rom  that  moment  they  were 
man  and  wife.  On  tJK;  ne.'<t  m  )rning  the  girl  woidd  say  to  her  parents,  "  So-and- 
S(j  comes  to  me.  He  toiiciied  my  hand  last  nigiit."  1  Iumi  her  father  would  tell 
the  young  man's  people,  while  h(;r  mother  would  prepare  a  small  feast.  The 
young  man  and  his  parents  would  repair  to  the  house  of  the  girl's  parents,  and 
the  young  man  would  henceforth  live  with  his  wif(,'.  .Sometimes,  if  the  girl's 
parents  gave  no  feast,  the  liai's  p.irents  did  ;  then  the  girl's  fatlu;r  took  her  to  his 
house,  and  she  lived  with  In-r  iuisband  and  his  people.  In  this,  as  in  all  forms  of 
uiarriage  by  louciiing,  as  a  ride  no  |)res(;nts  \v(;re  giv(-'n,  nor  were  the;  ceremonial 
visits  made. 

The  o|)portunities  most  commonly  offered  to  touch  girls  were  either  in  the 
religious  (.lances  (s(;e  |).  353)  or  when  the  girls  returned  from  washing  themseLes. 
In  the  former  case,  any  young  man  who  wished  a  certain  girl  to  be  his  wife  ran 
forwird  and  toucluid  her  on  tiie  breasts  or  on  the  heel ;  in  the  latter,  the  young 
mari  generally  ran  up  and  embraced  the  girl,  or  put  his  hand  on  her  naked  breast 
if  oossible.  The  young  women  also  had  the  privilege  of  touching  the  young  men, 
v/hich  they  generally  did  on  either  the  head  or  th(;  arm.  A  man,  however,  was  not 
compelled  to  take  to  wife  the  girl  who  had  touched  him,  although  he  usually  did 
so.  Some  girls  who  touched  a  man  and  were  not  accepted  felt  greatly  ashamed, 
,ind  committed  suicide. 

Parents  who  refused  all  offers  of  marriage  to  their  daughter,  and  who  watched 
her  too  closely  to  let  any  of  her  suitors  g(!t  a  chance  to  touch  her,  sonu^times  had 
the  mortification  of  finding  ihat  the  girl  had  eloped  ;  even  if  she  were  brought 
back  by  the  father,  he  could  only  deliver  her  up  to  the  young  man,  as  custom 
declared  them  already  married.      If   a  uian   took  a  girl  away  by  force,  it  was 


I) 


TKIT,    THK   THOMl'.Sf)N    INDIANS   OF    BRITISH    C(Jl,UM»IA, 


325 


different ;  but  this  very  seldom  happened,  and  even  elopements  were  rare. 
Young  women  liimU^red  by  their  relatives  from  marrying  tiu-  man  they  .desin;d, 
or  made  to  marry  some  one  they  did  not  like,  iiave  been  known  to  commit 
suicide. 

Tile  custom  of  marriage  i)y  "touciiiiig"  lias  long  inien  out  of  use;  but  the 
otlier  forms  of  marriage  still  obtain,  although  they  ;ire  not  so  common  as  the 
recently  introduced  methods  of  marriage  through  the  chief  or  by  the  priest,  as 
among  the  whites. 

The  young  jjeople  appear  Ijefore  the'  cliie-f,  stating  that  tlu;y  wish  to  live 
together  as  man  and  wif(.-.  The  chief  then  calls  a  meeting  of  the  pe()[)lc,  including 
the  par'  nts  or  guardians  and  the  friends  of  tin;  cou[)le,  and  declares  before  the 
assembi;'  the  (jbject  of  the  gathering.  Tin;  relatives  are  then  asked  their  opinion  ; 
and  if  all  approve,  the  couple,  after  shaking  hands  with  each  other  and  nxeiving 
from  the  chief  some  good  advice  on  futun;  behavior,  etc.,  are  considered  married. 
Presents  are  sf)metimes  given  to  the  bride's  parents.  Th(;  comjjany  then  shake 
hands  with  the  couple,  and  dis|»erse.  If  either  of  the  couple  wishes  afterward  to 
separate  from  the  other,  thi;  chief  calls  a  j^ublic  nie(;ting  to  hear  the  complaints, 
and,  if  sufficient  reasons  are  forthcoming,  jjublicly  declares  them  separated  ;  but 
this  is  generally  a  last  resource. 

There  were  formerly  no  restrictions  regarding  marriage,  owing  to  the  fact 
that  there  were  no  her(.'tlitary  ranks  and  class(;s.  There  s<;ems,  however,  to  have 
been  an  inclination,  on  the  part  of  those  who  were  wealthier,  more  successful,  or 
more  industrious,  antl  so  more  distinguished,  than  others,  to  marr)-  tlu-ir  children 
to  other  wealthy  |)eople.  The  warrior  preferred  to  marry  his  child  to  that  of 
another  warrior  equally  as  distinguished  as  himself;  the  hunter,  to  marry  his  child 
to  the  child  of  another  hunter,  or  of  some  enter|)rising  and  industrious  person, 
rather  than  to  the  cliiitl  of  ;i  tisiierman.  The  l-ower  Thompsons  favored 
marriages  between  members  of  different  villag(;s.  Cousins  were  forbidden  to 
marry,  because  they  were  of  one  blood,  similar  to  sister  and  brother ;  ami  the 
union  of  distant  blood  r(;lations  wai.  discounteiianccjd.  ]•.v^•.\^  if  second-c(jusins 
married,  they  were  laughed  at  and  filked  about.  If  a  man  resides  with  his  wife's 
people  .^or  a  year,  and  makes  his  home  mostly  among  them,  he  is  considered  a 
member  of  that  tribe  or  band.  i'he  same  is  the  case  with  a  woman  who  livi-s 
among  her  husband's  people. 

If  a  man's  w'*^!  di<:d,  he  was  (;x|j(;cted  to  seek  another  wife  among  the  sisters 
or  r(;lativ(;s  of  the  deceased  wif(j.  A  woman,  on  the  d(;atl.  of  her  husband,  became 
the  property  of  her  deceased  husbami's  nc.'arest  niali:  kin,  generally  of  the  brother 
next  in  seniority.  Ihe  right  of  a  man  to  the  widow  of  his  deceased  brother  was 
incontestable,  and  the  widow  had  ecpial  right  to  demand  from  him  the  jirivileges 
of  a  husband,  and  he  was  bound  to  support  li('r  children.  This  custom  still 
continues  to  some  extent.  If  a  man  took  to  wife  the  sisler-in-l;;;.  of  ;i  man  without 
his  consent,  he  was  g<'nerally  killed  by  the  wronged  individual,  and  olten  the 
woman  shared  the  same  fate. 


smaSBi^nBi 


'4  i- 


326 


IRIT,  THE    THOMPSON    INDIANS   OF    BRITISH    COLUMBIA. 


Constancy  in  woman  was  highly  valued,  and  was  expected  by  a  husband  of 
his  wife.  When  a  woiran  committed  adultery  for  the  first  time,  or  was  thought 
to  have  done  so,  her  husband  cut  off  one  braid  of  her  hair  close  to  the  head. 
This  made  her  a  mark  of  ridicule  to  all  the  tribe,  and  she  was  greatly  ashamed. 
If  she  did  so  again,  her  paramour  was  generally  shot  by  the  husband,  and  she 
herself  either  killed  or  divorced. 

Polygamy  flourished,  very  many  men  having  from  two  to  four  wives,  some- 
times all  sisters,  and  not  a  few  having  as  many  as  seven  or  eight ;  yet  there  were 
a  large  n\unl)er  of  men  who  had  only  one  wife.  For  a  man  to  have  several  wives 
was  indicative  of  wealth.    \'ery  few  men  of  the  tribe  have  now  more  than  one  wife. 

A  newly  married  couple,  although  sleeping  under  the  same  robe,  were  not 
supposed  to  have  connubial  connection  until  from  two  to  seven  nights — generally 
four  nights  —  after  coming  together.  The  young  wife  slept  with  her  husband,  but 
still  wore  her  maiden's  breech-cloth.  At  last,  having  had  connection  with  her 
husband,  she  arose  before  daybreak  and  repaired  to  the  water,  where  she  washed 
herself  and  spent  the  day  in  seclusion.  Before  leaving  in  the  morning,  she  left 
her  breech-cloth  near  her  bed,  and  in  a  place  where  it  could  be  seen.  Her  mother, 
who  was  on  the  watch  for  this,  at  once  picked  it  up,  and  then  went  to  her  cache 
to  procure  provisions,  which  she  cooked.  Then  she  called  all  her  friends  and 
neighbors  to  a  feast,  which  lasted  all  day.  She  said  to  them,  "  Our  s  i-;V'  law  is 
now  indeed  married,  he  has  a  wife  ;  "  or,  "  Our  daughter  is  now  an  oiu  ^.^^rson." 
The  breech-cloth,  which  was  of  thick  buckskin,  was  given  to  some  old  woman  to 
sole  her  moccasins  with.  The  young  wife  returned  home  after  sunset,  and  never 
afterward  wore  a  breech-cloth. 

Customs  kegarding  Women. —  Every  woman  of  the  tribe  had  to  isolate 
herself  from  the  rest  of  the  people  during  every  recurring  period  of  menstruation, 
and  live  at  some  little  distance,  in  a  small  brush  or  bark  lodge  constructed  for 
that  purpose.  At  these  times  she  was  considered  unclean,  had  to  use  cooking 
and  eating  utensils  of  her  own,  and  was  supplied  with  food  by  some  other  woman. 
If  she  smoked  out  of  a  pipe  other  than  her  own,  it  would  ever  afterward  be  liot  to 
smoke.  Before  being  again  admitted  among  the  people,  she  had  to  change  all 
her  clothes,  and  wash  several  times  in  clear  water.  The  clothes  worn  during  her 
isolation  were  hung  up  in  a  tree,  to  be  used  next  time,  or  to  be  washed.  For  one 
day  after  coming  back  among  the  people,  she  did  not  cook  food.  Should  a  man 
eat  food  cooked  by  a  woman  at  such  times,  he  made  himself  incapable  of  hunting, 
and  liable  to  sickness  or  even  death. 

To  eat  in  company  with,  to  have  any  intercourse  with,  or  even  to  wear  clothes 
or  moccunins  made  or  patclied  by,  a  woman  during  her  periods  of  menstruation, 
would  give  the  hunter  bad  luck,  and  also  cause  bears,  if  they  smelt  him,  to  attack 
him  fiercely.  Women  never  passed  in  front  of  the  head  of  a  dead  deer,  mountain- 
sheep,  or  bear,  since,  for  this  indignity,  these  animals  miglit  throw  sickness  on  the 
woman  herself,  or  cast  a  spell  on  the  weapons  of  the  hunter  \yho  had  killed  the 
animal.     Women  were  not  supposed  at  any  time  to  eat  the  head  of  a  deer  or  any 


TEIT,  THE   THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


327 


Other  large  animal  ;  for  it  was  the  most  wonderful,  and  almost  considered  the 
spiritual,  part  of  an  animal.  The  heart  and  kidneys  were  looked  upon  in  about 
the  same  sense  ;  moreover,  the  mouth  of  a  woman  might  become  twisted  if  she 
should  eat  the  head  of  a  deer.  A  woman  while  menstruating  did  not  eat  venison 
or  flesh  of  other  large  game,  as  those  animals  might  be  displeased,  and  she  have 
an  increase  of  her  menstrual  flow. 

In  pitching  lodges,  the  doors  were  always  so  placed  that  women  going  for 
water  did  not  have  to  pass  by  the  part  of  the  lodge  where  the  people's  heads  were 
when  they  slept.     The  doors  were  generally  toward  the  watering-places. 

The  women  accompanying  a  hunting-party  were  forbidden  to  smoke  while 
the  men  were  out  hunting,  as  they  would  kill  no  game  should  the  women  do  so. 
Some  men  forbade  the  women  in  camp  to  eat  until  sunset,  or  until  the  hunters 
arrived. 

Should  a  woman,  especially  one  who  was  menstruating,  cross  in  front  of  a 
gun,  the  latter  was  useless  for  war  or  for  the  chase.  The  owner  of  the  gun 
washed  it  at  once  in  "  medicine,"  or  struck  the  woman  with  it  once  on  each  prin- 
cipal part  of  the  body,  thereby  breaking  the  spell.  The  same  prohibition  applied 
to  other  weapons  of  the  chase  or  war. 

When  the  father  of  an  adolescent  girl  began  to  hunt,  he  often  had  difficulty 
in  killing  deer.  Then  he  took  a  piece  of  wood  from  a  tree  which  had  been  struck 
by  lightning,  and,  after  splitting  it  up  fine,  soaked  the  pieces  in  water  over  night. 
Next  morning  he  filled  the  barrel  of  his  gun  with  the  water  in  which  the  wood 
had  been  soaked.  The  gun  was  alloweJ  to  stand  over  night,  and  next  morning 
the  barrel  was  emptied  out  near  the  head  of  his  bed.  Sometimes  the  wood  itself 
was  also  placed  for  two  nights  near  his  pillow.  This  was  thought  to  break  the 
spell,  and  afterward  he  always  shot  deer  or  other  game. 

Burial  Cistoms  oh  iiik  Uim'ek  Thompsons.  —  Immediately  after  the  death 
of  a  person,  the  body  was  placed  on  a  temporary  platform  outside  the  house,  and 
covered.  At  the  same  time  the  position  of  the  ladder  of  the  underground  house 
was  changed,  generally  in  such  a  way  that  the  ladder  rested  on  the  north  side  of 
the  entrance-hole.  It  was  not  restored  to  its  former  position  until  after  the  body 
had  been  removed.  The  body  was  taken  off  the  ladder  towards  the  west  side. 
The  death  was  at  once  announced  through  a  messenger  to  neighbors  and  friends, 
who  gathered  at  the  house  of  the  deceased,  and  were  the  guests  of  his  relatives 
till  after  the  burial,  when  they  returned  home.  During  this  time  they  must  not 
sleep,  else  their  souls  would  be  drawn  away  by  the  ghos'.  of  the  deceased  or  by 
his  guardian  spirit.  After  the  death  of  a  woman,  the  provisions  which  she  had 
put  up  the  preceding  season  were  immediately  spread  before  the  people,  who 
were  asked  to  partake  of  them.  Whatever  was  left  after  this  feast  was  at  once 
burned  outside  the  lodge.  Those  who  had  taken  part  in  the  feast  went  outside, 
and  made  themselves  vomit  by  running  slender  twigs  down  their  throats.  Before, 
and  sometimes  after  burial,  the  relatives  and  friends  of  the  deceased,  especially 
.vomen,  gave  vent  to  their  grief  by  improvising  a  mourning  song. 


I  ■< 


''^^ 


328 


TEIT,  TIIR   THOMPSON    INDIANS   OF   BRIIISH    COLUMBIA. 


I 


The  burial  took  place  generally  on  the  day  after  the  death.  Nobody 
was  allowed  to  eat,  drink,  or  smoke  in  the  open  air  after  sunset  (others  say  after 
dusk)  before  the  burial,  else  the  ghost  would  harm  them.  Formerly  the  corpse 
was  never  washed,  no  "  medicine  "  was  put  on  it,  and  the  face  was  not  painted, 
except  sometimes  in  the  case  of  warriors.  The  hair  was  generally  left  loose, 
never  braided.  The  ordinary  wearing-apparel  was  left  on  the  body,  which  was 
tied  up  with  bark  twine,  the  knees  being  bent  up  so  as  to  meet  the  chin.  It  was 
then  rolled  up  in  skin  robes  or  mats,  and  buried  in  a  sitting  posture,  facing  the 
east,  or  laid  on  its  left  side,  the  face  toward  the  south.  The  hole  dug  for  its 
reception  w.s  circular  and  shallow. 

Sanc'y  or  loose  soil  was  preferred  as  a  grave-site,  owing  to  the  fact  that  it  was 
easier  to  dig.  If  a  burial  took  place  in  the  winter,  and  the  ground  was  frozen, 
fires  were  lighted  to  thaw  it  out.  The;  tool  used  in  digging  was  the  ordinary  root- 
digger  mad<  of  ser\  ice-berry  wood.  Pieces  of  narrow  boards  and  ordinary  baskets 
were  also  used  to  remove  the  dirt.  Before  the  body  was  interred,  the  grave  was 
swept  out  four  times  with  a  fir  or  rosebush  branch  in  a  direction  following  the  sun's 
course,  to  Ar'wn  away  evil  influences.  The  branch  was  then  thrown  away  toward 
the  west.  The  bottom  and  sides  of  graves  were  generally  lined  with  grass,  but 
occasi*  iially  birch-bark  was  used  instead. 

Some  of  the  property  of  the  deceased  was  either  buried  in  the  grave  or  hung 
up  near  it.  The  objects  usually  put  in  the  grave  were  weapons  (arrow-heads, 
arrow-!;tones,  etc.),  tools  (fire-drill,  stone  hammer,  horn  chisel),  personal  orna- 
ments, and  the  "  medicine-bag  "  or  guardian  s,pirit  of  the  deceased.  Pieces  of 
birch-bark  were  sometimes  placed  in  the  grave.  Weapons,  after  being  broken  or 
otherwise  damaged,  were  also  sometimes  hung  up  on  a  tree  near  by,  or  hung 
inside  the  conical  tent,  if  such  covered  the  grave,  being  tied  to  one  of  the  poles 
or  to  the  top  of  the  lent.  Occasionally  some  of  his  clothes  and  fishing  utensils 
were  also  hung  up.  The  deer-fence  of  a  deceased  person  was  generally  burned, 
a  new  one  being  erected  by  his  heir  in  the  same  place.  Snares  were  burned  with 
thp  doceased,  or  hung  near  the  grave.  Only  a  son  strong  in  "  medicine  "  would 
ever  take  r  jssession  of  his  deceased  father's  medicine-bag,  weapons,  etc.  If 
the  deccasf  d  liad  dogs,  one  or  more  of  them  were  killed,  and  their  skins  hung  up. 
If  he  possessed  horses,  some  of  them  had  also  to  iccompany  him,  and  their  skins 
were  also  hung  up  near  the  grave.  Sometimes  dogs  were  taken  to  the  grave, 
strangled  with  a  rope,  and  hung  to  a  tree  or  pole.  Horses  were  sometimes  shot  or 
clubbed  near  the  grave,  ard  left  there.  If  the  deceased  had  many  slaves,  some  of 
them  were  either  killed  at  the  grave  and  their  bodies  thrown  in,  or  they  were 
forced  into  the  bottom  of  the  grave,  and  buried  alive.  After  a  sufficient  quantity  of 
earth  had  been  covered  cner  them,  tl.eir  master  was  put  in  and  buried  on  top  of  them. 

If  a  w)man  died,  the  baskets  in  wluch  she  had  canied  roots,  berries,  etc.,  were 
hung  u|)  near  \\v.r  grave,  or  in  some  part,  of  tiie  mountain  which  she  had  frequented. 
A  hole  was  .ihvitys  .uade  in  the  bottom,  or  the  basket  otherwise  damaged,  before 
being  hung  up. 


'    ,■> 


1! 


^':  m^\ 


TKIT,  THK    THOMPSON    INDIANS   OK    BRMISH    COLUMBIA. 


329 


After  burial,  the  deceased  was  addressed  by  an  elderly  person,  and  asked 
to  take  pity  on  the  widow  or  widower  and  not  to  trouble  him.  Some  food  was 
often  thrown  on  the  ground  near  the  grave  to  be  used  by  the  deceased  while 
visiting  his  grave,  and  that  he  might  not  visit  the  house  in  search  of  food,  causing 
sickness  to  the  people. 

On  the  burial  of  a  child,  its  clothes  and  cradle  were  hung  up  near  the  grave, 
or,  if  no  tree  or  bushes  were  at  hand,  they  were  buried  in  the  vicinity  of  the 
grave.  Sometimes,  when  a  mother  died  leaving  an  infant  child,  the  latter  was 
wrapped  up  in  a  robe  and  buried  alive  along  with  the  mother,  in  its  birch-bark  or 
other  cradle.  This  was  done  because,  they  say,  the  child  would  die,  anyway,  and 
it  was  often  hard  to  obtain  any  other  woman 
to  suckle  it. 

A  small  heap  of  I^owlders  was  often 
placed  on  top  of  the  grave  to  mark  its  site. 
Over  most  graves  were  erected  conical  huts 
made  of  poles  covered  with  bark  or  with  fir- 
branches.  Others,  those  belonging  to  the 
richer  people,  had  conical  tents  made  of 
skins  or  mats  put  over  them.  Sometimes  a 
pile  of  stones  was  placed  inside  the  tent. 
Poles  were  also  erected  at  many  graves,  and 
on  these  were  suspended  many  of  the  arti- 
cles belonging  to  the  dead  person.  The 
poles  always  had  the  bark  peeled  off,  and 
were  painted  with  red  ochre  their  entire 
length,  or  sometimes  for  a  distance  of  a 
few  feet  above  the  ground.  .Some  were 
marked  with  circles  or  with  bars  one  above 
another.  These,  the  Indians  say,  had  no 
special  meaning  :  it  was  just  customary  to 
paint  them  thus. 

On  many  graves,  particularly  in  the 
country  near  Lytton,  the  canoe  of  the  de- 
ceased was  placed  bottom  side  up.  On 
some  graves  were  wooden  figures  almost  life 
size  or  larger  than  life  size,  carved  as  nearly 
as  possible  in  the  likeness  of  the  deceased 
person,  whether  man  or  woman  (Figs.  287- 
289).  The  Indians  say  that  a  long  time  ago 
grave  figures  were  not  used  b\-  the  Upper 
Thompsons,  and  tliat  this  custom  was  borrowed  from  the  lower  division  of  the 
tribe.  East  of  Ljtlon  very  few  of  these  figures  were  found.  The  figures  were 
often  painted  in  the  favorite  style  of  the  deceased,  and  had  hair  glued  to  the  heail 


Fig.  j88. 


rigs.   287   (,J»,),  m   (ilf.l,   iSg 
hignna.     Length!,,  8  h.  i  in.,  q  ft.  a  in. 


Fig.  aSg. 

(,«,).      i;r..vc 
,8  ft.  4  in. 


t- 


330 


TRIT,  THE   THOMPSON    INDIANS  OF   BRITISH   COLUMBIA. 


•<v 


to  give  them  a  natural  appearance.  Guns  and  other  things  were  slung  around 
their  shoulders  ;  and  they  ere  frequently  dressed  in  clothes,  and  the  clothes 
renewed  when  they  became  worn.     On  these  occasions  a  feast  was  generally  given. 

The  Indians  state  that  the  only  reasons  for  placing  these  figures  near  graves 
were  to  keep  the  dead  relative  fresh  in  the  memory  of  the  living  ;  to  show  that  the 
person  respected  the  dead  relative  ;  and  to  let  people  know  who  was  buried  there, 
and  that  the  dead  had  living  relatives  who  were  above  the  common  people  as  to 
wealth,  and  able  always  to  renew  the  clothes  of  the  figure. 

Each  group  of  families  had  its  own  burial-ground,  which  was  carefully  chosen 
in  a  conspicuous  place,  at  some  distance  from  the  village,  because  they  considered 
graveyards  uncanny  places  to  pass  at  night.  They  were  not  fenced.  If  a  young 
child  were  buried  close  to  some  old  grave,  its  mother  would  have  no  more  chil- 
dren. Consequently  a  young  child  was  always  buried  some  distance  away  from 
old  graves. 

Until  a  few  years  ago  wealthy  Indians  opened  the  grave  of  a  relative  a  year 
or  two  after  death  and  occasionally  in  succeeding  years.  The  bones  were  gathered 
up  each  time,  and  put  in  a  new  skin  robe  or  blanket,  after  being  carefully  wiped 
clean.  The  people  called  to  witness  the  gathering-up  of  the  bones  of  a  dead 
person  were  feasted  by  the  latter's  relatives.  Some  people  who  were  poor,  who 
had  no  fr"ends,  or  who  happened  to  die  in  the  mountains  or  other  places  distant 
from  the  usual  burial-places,  were  covered  with  a  pile  of  sticks,  bark,  and 
fir-branches.     No  further  trouble  was  taken  with  the  body. 

If  a  person  who  had  relatives  died  on  the  mountains,  his  body  was  at  once 
carried  down  to  the  river-valley  if  possible  ;  but  if  too  far  away,  and  if  it  was  hot 
weather,  it  was  temporarily  buried,  or  covered  over  with  plenty  of  brush,  bark, 
branches,  sticks,  and  stones,  and  from  one  to  two  years  afterwards  was  taken 
away  and  interred  in  the  burial-ground  with  his  kin.  If  he  died  in  a  very  distant 
place,  to  which  the  people  did  not  care  to  return,  or  in  a  strange  country,  the  body 
was  burned,  and  the  remains,  if  any,  were  wrapped  up  and  carried  along  to  be 
buried  in  the  family  graveyard  ;  but  this  rarely  occurred. 

Bodies  of  Indians  belonging  to  another  tribal  division,  or  bodies  of  strange 
Indians,  were  often  buried  temporarily  in  the  place  where  they  died,  near  or 
among  other  graves,  and  about  two  years  afterwards  were  removed  by  their  rela- 
tives, and  deposited  among  their  kin.  The  bones  were  put  in  a  new  buckskin  or 
mat,  and  then  placed  in  a  woven  basket  lined  with  grass.  Grass  was  also  placed 
on  the  top,  and  the  whole  covered  with  a  piece  of  birch-bark,  which  was  generally 
tied  on.  On  arriving  at  the  place  of  interment,  a  hole  was  dug,  and  the  basket 
buried  entire  with  its  contents. 

Sometimes,  if  the  person  had  few  or  very  poor  relatives,  the  body  wiih  not  re- 
moved ;  or  if  the  person  belonged  partly  to  the  place  where  he  died,  and  had 
relatives  living  there,  it  was  not  as  a  rule  removed.' 

'  The  Athapascan  tribe  o(  Niioia  Valley  are  said  to  have  placed  the  bodies  of  their  dead  al  the  liotluiii  ot  ruck- 
slides,  and  pidled  down  tlir    -liding  bowlders  above  the  body  until  covered  to  a  depth  of  two  ur  three  feel.     Some  of 


il 


'l|  ill 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


331 


Sometimes  the  body  of  an  enemy  was  merely  covered  with  a  pile  of  sticks,  • 
etc.,  or  it  was  extended  full  length  on  the  back,  and  buried  not  very  deep  in  the 
ground.  If  an  enemy  were  killed  close  to  a  river,  the  body  was  thrown  into  the 
water;  but  if  within  the  boundaries  of  his  own  country,  the  body  was  simply  left 
on  the  ground.  When  human  bones  were  found  anywhere  on  the  ground,  they 
were  cleaned  and  buried. 

Those  who  handled  the  dead  body,  and  who  dug  the  grave,  were  isolated  for 
four  days.  They  fasted  until  the  body  was  buried,  after  which  they  were  given 
food  apart  from  the  other  people.  They  would  not  touch  the  food  with  their 
hands,  but  must  put  it  into  their  mouths  with  sharp-pointed  sticks.  They  ate  off 
a  small  mat,  and  drank  out  of  birch-bark  cups,  which,  together  with  the  mat,  were 
thrown  away  at  the  end  of  the  four  days.  The  first  four  mouthfuls  of  food,  as 
well  as  of  water,  had  to  be  spit  into  the  fire.  During  this  period  they  bathed  in 
a  stream,  and  were  forbidden  to  sleep  with  their  wives.  No  payments  were  made 
to  them  ;  but  a  present,  generally  a  buckskin,  was  sometimes  given  to  the  assem- 
bled people  "  to  wipe  away  their  tears."  The  people  then  cut  this  skin  into  small 
strips,  and  divided  it  among  themselves.  If  there  was  a  large  company,  each 
one's  share  did  not  come  to  much  more  than  a  single  strip. 

The  lodge  in  which  an  adult  person  died  was  burned.  The  winter  house, 
after  a  death  had  taken  place  in  it,  was  purified  with  water  in  which  tobacco  and 
juniper  had  been  soaked,  and  fresh  fir-boughs  were  spread  on  the  floor  each  morn- 
ing. Pieces  of  tobacco  and  ju-  .per  were  also  placed  in  various  parts  of  the  house. 
But  if  two  or  -more  deaths  occurred  in  it  at  the  same  time,  or  in  immediate  suc- 
cession, then  the  house  was  invariably  burned.  Most  of  the  household  utensils 
of  a  deceased  person  were  also  burned,  as  well  as  the  bed  on  which  he  had  died. 
The  place  where  the  deceased  had  lain  when  dying  was  not  occupied  for  some 
time.  Then  an  adult  male  slept  on  it  four  nights  in  succession.  After  that  it 
was  considered  safe  for  any  one  to  lie  there. 

Such  property  as  had  not  been  placed  in  or  near  the  grave  of  the  deceased 
was  divided  among  his  relatives,  although  clothing,  etc.,  was  often  given  to  out- 
siders, who  divided  it  among  themselves  ;  but  before  wearing  it,  they  always 
washed  it,  or  put  it  for  some  time  in  running  water,  afterward  hanging  it  out  for 
several  days. 

Nobody  could  with  impunity  take  possession  of  the  bow  and  arrows,  long 
leggings,  and  moccasins  of  a  dead  man.  If  any  one  appropriated  the  first  of 
these,  the  dead  man  would  come  back  for  them,  and  in  taking  them  away  would 
also  take  the  soul  of  the  man  possessing  them,  thereby  causing  his  speedy  death. 
If  either  of  the  other  two  were  appropriated,  the  one  who  took  them  would  be 
visited  by  a  sickness  which  would  cause  his  feet  and  legs  to  swell  enormously.    It 

the  Siinilkameen  Indians  are  saicl  to  have  also  buried  in  this  way.  If  mountains  with  rock-slides  were  too  far  away, 
they  placed  their  dead  on  the  flat  open  ground,  and  covered  them  with  a  round  or  conical  heap  of  bowlders  whicli  tiiey 
gathered  from  round  about.  A  pole  was  generally  erecte<l  at  these  ln>wlik'r-l>urials.  They  also  buried  their  dead  in 
shillow  graves,  and  placed  a  large  heap  of  stones  on  the  top  (see  Part  VI  of  this  vlutne).  It  is  said'  that  the  Shuswap 
i«ed  some'imes  to  repair  in  the  early  morning  in  a  body  to  graveyards,  and  spend  some  time  in  praying. 


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is  not  safe,  except  for  a  person  who  has  a  strong  guardian  spirit,  to  smoke  out  of 
the  pipe  of  a  man  who  ha,s  recently  died.  The  tobacco  will  burn  up  in  it  faster 
than  usual.     This  is  a  sign  that  the  deceased  wishes  the  pipe. 

If  a  man's  traps  or  snares  were  desired  by  his  relatives,  they  were  taken  some 
considerable  distance  away  from  either  human  habitation  or  graveyard,  and  hung 
up  in  a  tree  for  a  long  time  before  being  used. 

The  first  night  after  the  burial  of  a  person,  the  people  of  the  house  to  which 
the  deceased  belonged  made  four  miniature  figures  of  deer  (two  does  and  two 
bucks)  out  of  dry  grass.  These  they  suspended  on  small  strings  to  the  roof  of 
the  winter  house,  and  shot  at  them  with  arrows  made  of  sharp-pointed  sticks  until 
they  fell  down.  Sometimes  the  deer  would  fall  down  after  a  few  shots,  but  at 
other  times  not  until  they  were  full  of  arrows.  They  divined  by  this  whether  an- 
other death  would  occur  soon  or  not.  If  one  of  the  figures  fell  down  with  the 
first  arrow,  it  was  said  another  death  would  occur  very  shortly.  If  it  was  a  doe, 
they  said  a  woman  would  die.  If  all  the  figures  had  several  arrows  in  them 
before  they  fell  down,  the  people  said  another  death  would  not  take  place  for  a 
long  time  to  come. 

A  string  of  deer-hoofs  wich  a  short  line  attached  was  hung  across  the  inside 
of  the  winter  house.  This  was  to  hinder  the  ghost  from  entering.  During  four 
successive  nights  an  old  woman  pulled  at  this  string  frequently  to  make  the  hoofs 
rattle.  Branches  of  juniper  were  also  placed  at  the  door  of  the  house,  or  were 
burned  in  the  fire,  for  the  same  purpose.  After  a  death,  the  people  generally 
moved  camp  to  a  distance  for  some  time. 

The  name  of  a  person  recently  deceased  must  not  be  mentioned.  Terms  of 
affinity  unde^-go  a  change  after  the  death  of  husband  or  wife. 

If  a  father  or  mother  died  leaving  an  orphan,  the  latter  was  forbidden  to  eat 
venison  for  two  years.  Parents  bereft  of  a  child  did  not  eat  fresh  meat  for  several 
months.  Children  whose  mother  had  died  were  made  to  jump  four  times  over 
the  mother's  corpse.  If  they  were  too  young  to  jump,  they  were  lifted  by  their 
friends  four  times  over  the  corpse,  or  wore  made  to  v/alk  four  times  past  the  feet. 

Widows  or  widowers,  on  the  death  of  their  husbands  or  wives,  went  out  at 
once,  and  passed  througli  a  patch  of  rosebushes  four  times.  They  also  had  to 
wander  about,  lither  during  the  hours  of  the  evening  or  at  daybreak,  for  four  days 
after  the  death  of  the  deceased,  wiping  their  eyes  with  fir-twigs,  which  they  hung 
up  in  the  Kianchcs  of  trees,  praying  to  the  Dawn.  They  also  rubbed  four  times 
across  their  eyes  a  small  smooth  stone  taken  from  beneath  running  water,  and 
then  threw  it  away,  praying  that  they  might  not  become  blind.  The  first  four 
days  they  must  not  touch  their  food,  but  ate  with  sharp-pointed  sticks,  and  spat 
out  the  first  four  mouthfuls  of  each  meal,  and  the  first  four  of  water,  into  the  fire. 
Immediately  on  the  death  of  husband  or  wife,  they  donned  a  narrow  head-band 
made  of  the  bark  of  Elcvagnus  argentciX  (Ult'sh.  Nowadays  a  narrow  white  hand- 
kerchief is  used  instead  of  this, 

\gx  a  yt^ar  they  had  to  sleep  on  a  jjei)  made  of  fir-branches   on  w)^ 


TEIT,    THE   THOMPSON    INDIANS    OF   BRITISH   COLUMBIA. 


333 


rosebush-sticks  were  also  spread  at  the  foot,  head,  and  middle.  Branches  of  bear- 
berry,  mountain-ash,  juniper,  sage,  etc.,  were  also  in  the  middle  of  the  bed.  They 
slept  with  head  toward  the  north,  never  toward  the  west.  Some  widowers  slept 
with  head  toward  the  south.  Many  wore  a  few  small  twigs  of  rosebush  and 
juniper  in  a  piece  of  buckskin  on  their  persons.       They  did  not  paint  their  faces. 

They  had  to  wash  themselves  in  the  creeks,  and  clean  themselves  with  fresh 
fir-twigs,  morning  and  evening,  for  a  year.  The  twigs  were  laid  side  by  side, 
with  their  butt-ends  toward  the  east.  If  they  failed  to  perform  these  ceremonies, 
they  would  be  visited  with  sore  throat,  loss  of  voice,  or  loss--  of  sight. 

They  were  also  forbidden  to  eat  venison  or  flesh  of  any  kind,  fresh  fish, 
moss-cakes,  sunflower-root,  wild  cherries,  service-berries,  and  bear-berries,  for  one 
year.  Some  would  eat  fresh  salmon,  if  a  day  or  more  had  passed  since  it  had 
been  caught.  They  abstained  from  smoking  for  half  a  year.  A  widower  must 
not  fish  at  another  man's  fishing-place,  or  with  another  man's  net.  If  he  did,  it 
would  make  the  station  and  the  net  useless  for  the  season. 

If  a  widower  transplanted  a  trout  into  another  lake,  before  releasing  it  he 
blew  on  the  head  of  the  fish,  and,  after  having  chewed  deer-fat,  he  spat  some  of 
the  grease  out  on  its  head,  so  as  to  remove  the  baneful  effect  of  his  touch.  Then 
he  let  it  go,  bidding  it  farewell,  and  asking  it  to  propagate  and  become  plentiful. 

Any  grass  or  branches  that  a  widow  or  widower  sat  or  lay  down  on  withered 
up.  If  a  widow  should  break  sticks  or  branches,  her  hands  or  arms  would  also 
break.  She  must  not  pick  berries  for  a  year,  else  the  whole  crop  of  berries  would 
fall  off  the  bushes,  or  would  wither  up.  She  must  u^i  cook  food  or  fetch  water 
for  her  children,  nor  let  them  lie  down  on  her  bed,  nor  should  she  lie  or  sit  where 
they  slept.  Some  widows  wore  a  breech-cloth  made  of  dry  bunch-grass  for 
several  days,  that  the  ghost  of  the  husband  should  not  have  connection  with  her. 

A  widower  must  not  fish  or  hunt,  because  it  was  unlucky  both  for  himself 
and  for  other  hunters.  When  on  horseback,  he  generally  tied  ;  small  piece  of  fir- 
branch  to  the  horse's  mane  or  to  the  horn  of  the  saddle.  He  'lid  not  allow  his 
shadow  to  pass  in  front  of  another  widower,  or  of  any  person  who  was  supposed 
to  be  gifted  with  more  knowledge  or  magic  than  ordinary.  If  a  widow  or 
widower  blows  downward  on  the  tips  of  the  fingers,  he  or  she  will  grow  thin. 
When  they  wish  to  grow  stout,  they  place  their  finger-ends  in  front  of  the  mouth 
and  draw  in  their  breath.  If  they  blow  on  various  parts  of  the  body  while 
bathing,  they  will  grow  stout. 

An  orphan,  widow,  or  widower  ought  to  eat  only  few  but  hearty  meals.  If 
they  should  eat  little  at  a  time  and  often,  they  would  always  be  hungry. 

On  the  fourth  day  after  the  death  had  occurred,  the  widow  or  widower  cut 
the  hair  short,  or  square  across  the  neck.  The  detached  hai"-  was  tied  up  in  a 
knot,  attached  to  a  stone,  and  thrown  into  the  river.  The  same  day  the  widower, 
and  often  the  widow,  tied  buckskin  thongs  round  the  right  ankle,  knee,  and  wrist, 
and  round  the  neck.  Sometimes  pieces  of  rosebush-wood  were  attached  to  them. 
They  also  wore  twigs  of  fir  in  their  belts  or  in  the  bosoms  of  their  shirts.     When 


1  ■» 


334 


TEIT,    I'HP:   THOMPSON    INDIANS   OF    URITISH   COLUMBIA. 


•si 


mourning  a  father,  buckskin  thongs  were  worn  on  the  ankles  and  knees  of  both 
legs,  and  also  round  the  neck.  These  thongs  were  cut  off  at  the  end  of  a  year, 
unless  they  had  fallen  off  sooner.  A  widower  should  not  marry  until  they  have 
fallen  off. 

The  use  of  conical  tents,  canoes,  and  wooden  figures  at  graves  has  become 
altogether  obsolete  among  the  Upper  Thompsons.  P'or  a  time,  poles  on  which 
were  hoisted  flags  and  streamers  of  different  colors,  and  sometimes  guns  and 
blankets,  were  used  in  place  of  these.  People  who  were  well  off  renewed  these 
every  two  or  three  years,  also  giving  a  feast  to  the  people  who  came  to  witness 
their  renewal.  This  custom  has  fallen  greatly  into  disuse,  and  has  been  succeeded 
by  the  putting-up  of  neat  fences  around  each  grave,  and  another  fence  around 
the  whole  graveyard.  These  fences  are  painted  different  colors,  white  predomi- 
nating. Crosses  are  put  up  at  almost  every  grave,  some  of  them  having  money 
nailed  to  them. 

Within  the  last  fifteen  years  small  carved  figures  of  birds,  etc.,  have  been 
placed  on  graves  by  some  of  the  Spences  Bridge  and  Nicola  bands.  They  are 
generally  placed  on  top  of  crosses,  on  top  of  the  gate-posts,  or  on  the  corner- 
posts  of  the  graveyard  fence.  Ihe  figures  represent  roosters,  ducks,  grouse,  etc.  ; 
also  the  moon,  canoes,  etc.  They  do  not,  as  a  rule,  represent  the  guardian 
spirit  of  any  person  interred  there,  but  are  used  for  ornament  only.  This  custom 
was  probably  copied  from  the  Lower  Thompsons,  being  formerly  unknown. 

Some  people  still  bury  certain  articles  with  the  deceased,  such  as  clothes, 
shoes,  money,  etc.  ;  and  several  pairs  of  new  blankets  are  wrapped  around  or 
thrown  on  top  of  the  coffin.  Hats,  babies'  cradles,  and  other  articles,  are  still  hung 
up  near  graves  by  some. 

At  present,  the  day  about  a  year  after  the  death  of  a  person  is  made  the 
occasion  of  a  large  "  paying  "  day  by  the  relatives  of  the  deceased.  This  cere- 
mony is  often  confounded  by  the  whites  with  the  potlatch  already  described  (see 
p.  297).  When  the  event  comes  off,  the  people  from  all  around  are  called  to  the 
house  of  the  dead  person's  chief  relative,  and  are  sumptuously  feasted  by  the  lat- 
ter and  his  friends  for  several  days.  At  this  time  a  fence  is  generally  erected 
around  the  grave,  the  assembly  being  called  out  to  witness  it.  After  entertaining 
the  people  several  days,  the  relatives  of  the  deceased  announce  that  they  are 
going  to  "  pay."  The  payments  consist  of  money,  blankets,  horses,  etc.  The 
man  who  washed  the  deceased  gets  a  certain  amount,.the  man  who  made  the 
coffin  so  much,  and  likewise  those  who  dug  the  grave,  made  the  fence,  etc. 
The  messenger  who  went  out  to  announce  the  death,  and  the  women  who  cooked 
the  food  for  the  company,  are  also  liberally  paid.  If  the  deceased  owed  anything 
to  other  people,  and  they  substantiate  their  claim,  these  debts  are  also  paid. 
Many  horses  are  generally  given  away  to  the  assembled  company  "  to  wipe  away 
their  tears."  These  are  sold  on  the  spot  to  the  highest  bidder,  and  the  money 
divided  among  the  people,  each  person's  share  seldom  amounting  to  more  than  a 
dollar.     The  payments  are  made  with  the  same  ceremony  as  in  the  potlatch.     A 


TKIT,  'I'HE   THOMl'SON    INDIANS   OK    HRITISH    COLUMBIA. 


335 


speaker  stands  up,  exhibits  the  article,  and  makes  a  speech  with  each  payment. 
The  relatives  of  the  deceased  sit  in  a  circle  in  front  of  the  assembly,  sometimes 
on  the  opposite  side  of  the  fireplace,  and  thiir  s[)eaker  stands  near  them.  While 
arranging  the  payments,  the  male  relatives  smoke  a  large  pipe,  which  is  constantly 
passed  around  in  the  direction  of  the  sun.  An  old  man  has  to  fill  it  as  soon  as 
it  is  empty. 

Sometimes,  at  the  present  day,  the  relatives  of  a  deceased  person  will  pay 
out  on  these  occasions  from  ten  to  fifteen  horses,  about  twenty  or  thirty  pairs  of 
new  blankets,  fifty  dollars  or  more  in  money,  also  guns  and  other  things,  besides 
the  cost  of  the  food  required  to  sustain  for  several  days  a  hundred  or  more 
people.  Very  few  like  to  be  considered  mean  or  stingy  in  making  payment  for 
services  rendered  to  a  dead  relative,  therefore  they  pay  liberally  in  goods.  The 
buckskin  thongs  worn  by  widowers  are  cut  after  this  festival. 

One  rather  curious  custom  was  [jeculiar  to  the  Spences  Bridge  band.  When 
an  adult  died,  the  male  relatives  of  the  deceased,  after  burying  and  mourning 
their  friend,  said  to  one  another,  "We  are  sorrowful:  let  us  wipe  away  our 
tears,"  which  they  did  by  setting  out  on  the  war-path.  They  did  not  return  un- 
til they  had  "  wiped  away  their  tears,"  and  stayed  their  grief,  by  the  slaughter  of 
one  or  more  enemies,  generally  Lillooet,  after  which  they  settled  down  to  the 
usual  routine  of  life.  These  parties  numbered  from  two  or  three  to  upwards  of 
a  dozen  individuals,  consisting  of  the  nearest  male  relatives  of  the  deceased  and 
any  outsiders  who  wished  to  join.  If  a  stranger  were  among  them,  some  one 
might  kill  him,  and  perhaps  bury  his  body,  as  a  funeral  offering,  within  or  over 
the  grave  of  one  of  his  relatives  v/.\o  had  recently  died. 

Burial  Customs  ok  the  Lowe  i  Thomi'sons.  — The  Lower  Thompsons  have 
a  tradition  that  very  long  ago  they  bjried  their  dead  ;  but  for  many  generations 
they  have  followed  the  custom  of  placing  the  bodies  in  large  square  cedar  boxes, 
which  were  often  painted  and  carved.  The  boxes  had  lids,  and  were  supported 
by  posts,  which  were  also  often  painted  and  carved.  Each  box  belonged  to  a 
certain  family  or  group  of  families,  and  many  bodies  were  placed  in  the  same  box. 
When  the  boxes  were  full,  a  new  one  was  made  and  placed  near  by.  Some  of 
these  boxes  had  pitched  roofs.  Poles  and  grave  figures  were  put  up  around  the 
boxes.  Articles  of  clothing  and  other  offerings  were  often  attached  to  these.  It 
was  permitted  to  remove  an  article  hung  up  in  this  way,  provided  it  was  replaced 
by  some  other  similar  article,  although  inferior  in  quality.  Streamers  were  flying 
from  the  tops  of  the  poles  as  a  token  of  respect  to  the  deceased. 

A  few  old  burial-places  consisted  of  a  staging  erected  on  poles  or  posts. 
The  bodies  were  wrapped  in  mats  of  cedar-bark  in  a  sitting  position,  and  deposited 
in  boxes  or  on  the  stagings.  Carved  figures  and  poles  surrounded  these  burial- 
places  also.  This  method  of  disposing  of  their  dead  was  the  only  one  practised 
near  Spuzzum,  the  custom  being  probably  copied  from  the  Coast  tribes.  The 
Lower  Thompsons  made  grave  figures  much  more  frequently  than  the  Upper 
Thompsons.     One  figure,  which  is  said  to  have  been  near  the  village  at  Boston 


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336 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


Bar,  was  made  in  the  form  of  a  man  of  colossal  stature,  having  a  hole  in  its  back 
large  enough  for  a  person  to  squat  inside.  It  was  used  as  a  receptacle  for 
the  dead  while  awaiting  burial.  The  Lower  Thompsons  also  put  up  carved 
wooden  figures  of  birds,  sometimes  of  quadrupeds,  at  graves,  instead  of  the  usual 
grave-figures  representing  a  man  or  a  woman.  Grave-figures  were  manufactured 
in  solitary  places.  If  they  were  seen  before  being  finished,  the  artists  would  not 
be  able  to  finish  them  properly. 

The  bones  of  a  deceased  relative  were  frequently  taken  up,  bundled  together, 
and  re-covered  with  new  material,  as  among  the  upper  divisions  of  the  tribe.  As 
it  was  usual  to  give  a  large  feast  at  such  times,  the  custom  was  confined  in  a  large 
measure  to  the  wealthy. 

Through  the  influence  of  the  missionaries  and  the  whites,  the  Lower 
Thompsons  have  now  adopted  the  custom  of  bury'ng  their  dead.  They  have 
removed  their  old  grave-boxes,  and  buried  the  contents.  In  some  instances, 
where  the  boxes  were  of  comparatively  recent  construction,  built  of  lumber  in  the 
shape  of  a  house,  they  have  allowed  them  to  stand,  and  have  buried  the  bones 
inside.     The  last  grave-box  was  treated  thus  in  1898. 

In  the  same  year  the  people  at  Spuzzum,  while  digging  into  a  bank  for  gold, 
came  accidentally  on  a  prehistoric  burial-ground  near  the  mouth  of  Spuzzum 
Creek.  This  site  was  quite  unknown  to  the  present  inhabitants  of  the  neighbor- 
hood. The  bones  were  found,  in  some  places,  nearly  fifteen  feet  below  the 
surface,  as  the  wind  had  caused  an  accumulation  of  sand  over  them.  Others 
were  covered  to  the  depth  of  five  or  six  feet  only.  During  the  early  part  of  the 
century  the  Spuzzum  people  had  a  large  grave-box  over  this  spot.  About  twenty 
skeletons  were  dug  out,  all  apparently  buried  on  the  same  level,  and  in  a  circle 
around  ashes  which  seemed  to  be  the  remains  of  a  large  lodge  fire.  They  had 
been  interred  in  a  sitting  posture,  and  some  of  them  had  evidently  been  wrapped 
in  birch-bark.  With  many  of  the  skeletons  were  found  stone  hammers  and 
£.dzes,  long  stones  similar  to  files,  dentalia,  grisly-bear  claws,  and,  with  one  skele- 
ton, a  copper  club  (see  Part  III,  Fig.  82).  The  Indians  removed  all  the  bones, 
and  reburied  them  in  the  present  graveyard  of  the  Spuzzum  people.  Near  this 
grave-site  are  the  remains  oi'  some  very  old  winter  houses,'  some  of  them  showing 
holes  from  six  to  eight  feet  deep.  In  the  centre  of  these  are  growing  large  wil- 
low and  alder  trees.  It  seems  probable  that  this  may  have  been  the  burial-ground 
of  the  ancient  inhabitants  of  these  houses.  This  burial-place  recalls  the  customs 
of  the  Liliooet,  who  sometimes  buried  a  person  in  the  lodge,  not  far  from  the 
fireplace,  afterward  removing  the  lodge.  Then,  when  the  next  relative  of  the 
man  thus  buried  died,  he  was  placed  alongside  the  first  body.  So,  eventually, 
where  the  lodge  had  been,  there  was  a  graveyard  with  a  circle  of  bodies  around 
the  old  fireplace.  The  Liliooet  also  sometimes  used  birch-bark  for  lining  the 
grave,  or  for  wrapping  or  covering  the  body. 

'  According  to  some  Indians,  the  same  ones  as  those  mentioned  ir  .raditioni  of  the  Ixiwer  Thompsons. 


.1) 

■.•■«« 


I' 


XII.  — RELIGION. 


■I 


Conception  of  the  World. — The  earth  is  believed  to  be  square,  the  corners 
directed  toward  the  points  of  the  compass.  Some  believe  it  to  be  nearly  circular. 
Lytton  is  the  centre  of  the  world,  because  here  Coyote's  son,  when  returning 
from  the  sky,  reached  the  earth.'  The  world  is  comparatively  level  in  the  centre, 
but  very  mountainous  near  its  outer  edge.  It  is  surrounded  by  lakes,  over  which 
hover  clouds  and  mists.  The  earth  rises  toward  the  north,  and  for  this  reason  it 
is  colder  in  t'te  northern  parts.  All  the  rivers  rise  in  the  north,  and  flow  south- 
ward into  the  lakes  surrounding  the  earth.  East  and  west  are  the  two  most  im- 
portant points  of  the  compass.  North  and  south  are  but  seldom  mentioned. 
Centre,  zenith,  and  nadir  are  of  still  less  frequent  occurrence  in  tales  or  rituals. 
Consequently  four  is  the  mystic  number  tnat  occurs  in  all  ceremonials  and  myt^s, 
while  seven  is  rare. 

Mountains  and  valleys  were  given  their  present  form  by  a  number  of  trans- 
formers who  travelled  through  the  world  (Teit,  3ia.,  p.  19).  The  greatest  of 
these  transformers  was  the  Old  Coyote,  who,  it  is  said,  was  sent  by  the  "  Old 
Man"  to  put  the  world  in  order.  At  the  same  time  three  brothers  named 
Qoa'qtqaL  travelled  all  over  the  country,  working  miracles.  There  lived  still 
another  transformer,  whose  name  was  Kokwe'la  {Peuccdanum  ntacrocarpum 
Nutt.).  The  brothers  were  finally  transformed  into  stone,  while  the  Old  Coyote 
disappeared,  and  retreated  to  his  house  of  ice.  Then  the  Old  Man  travelled  over 
the  country.  The  beings  who  inhabited  the  world  during  the  mythological  age, 
until  the  time  of  the  transformers,  were  called  spfita'kL.  They  were  men  with 
animal  characteristics.  They  were  gifted  in  magic,  and  their  children  reached 
maturity  in  a  few  months.  They  were  finally  transformed  into  real  animals. 
Most  of  the  rocks  and  bowlders  of  remarkable  shape  are  considered  as  trans- 
formed men  or  animals  of  the  mythological  period.  At  that  time  it  was  very  hot 
and  windy,  and,  according  to  the  Lower  Thompsons,  very  dry. 

There  are  three  rocks  situated  about  five  miles  east  of  Spences  Bridge. 
These  are  called  "  the  privates  of  the  Coyote  and  of  the  Coyote's  wife,  and  their 
basket  kettle"  (Plate  XIX,  Fig.  2).  It  is  said  that  the  Coyote  and  his  wife  were 
cooking  a  meal  at  this  place  when  the  Qoa'qi,qaL  passed  along.  They  tried  to  kill 
the  Coyote  and  his  wife  by  their  magic,  but  failed,  owing  to  the  superior  magical 
powers  of  the  Coyote.  They  managed,  however,  to  turn  the  parts  of  the  Coyote 
and  his  wife  above  mentioned  into  stone,  and  also  their  basket  kettle. 

Cold  winds  are  caused  by  a  people  who  live  far  to  the  north,  where  earth  and 
sky  meet.  When  they  leave  their  house,  a  cold  wind  begins  to  blow.  Hot  winds 
are  made  in  the  same  way,  by  another  people  who  live  fnr  south.  In  former  times 
these  peoples  used  to  make  war  on  each  other,  thus  exposing  the  eartii  to  alter- 
nate spells  of  hot  and  cold  winds.    These  wars  were  ended  by  the  marriage  of  the 

'  Traditions  of  the  Thompson  River  Indians,  by  James  Teit,  pp.  25,  104, 
I337] 


3;i8 


TEIT,  THE   THOMPSON   INDIANS  OF  BRITISH  COLUMBIA, 


f  r  ~ 


\m 


r: 


daughter  of  tl  e  chief  of  the  south  to  the  son  of  the  chief  of  the  north.  Their 
child  was  eventually  thrown  into  the  water,  and  became  the  ice  drifting  down  the 
river  (Teit,  /it'd.,  p.  55). 

In  one  legend  (Teit,  /6t(/.,  pp.  87,  1 18)  the  wind  is  described  as  a  man  with  a 
large  head,  and  a  body  so  thin  and  light  that  it  fluttered  about  and  could  not  re- 
main on  the  ground.  In  the  beginning  the  Wind  blew  a  gale  all  the  time ;  but 
he  was  snared  by  a  young  man,  and  released  only  after  he  had  promised  to 
moderate. 

The  thunder  is  said  to  be  a  bird  a  little  larger  than  a  grouse,  and  of  some- 
what similar  shape.  Some  describe  the  color  of  its  plumage  as  wholly  red ;  while 
others  say  that  it  resembles  the  female  blue  grouoC,  but  has  large  red  bars  above 
its  eyes,  or  has  a  red  head,  or  some  red  in  its  plumage. 

The  Thunder-bird  shoots  arrows,  using  his  wings  as  a  bow.  The  rebound  of 
his  wings  in  the  air,  after  shooting,  makes  the  thunder.  For  this  reason,  thunder 
is  heard  in  different  parts  of  the  sky  at  once,  being  the  noise  from  each  wing. 
The  arrow-heads  fired  by  the  Thunder  are  found  in  many  parts  of  the  country. 
They  are  of  black  stone  and  of  very  large  size.  Some  Indians  say  that  light- 
ning is  the  twinkling  of  the  Thunder's  eyes. 

Fog  or  mist  is  said  to  be  the  "  steam  of  the  earth,"  which  rises  when  it  is 
heated  ;  while  some  say  it  is  caused,  or  was  originated,  by  the  Coyote.  When  he 
turns  over,  fog  comes. 

In  the  beginning  there  were  no  lakes  and  rivers.  They  originated  after  a 
deluge,  which  also  carried  fish  into  the  ponds.  Only  the  Coyote  and  three  men 
escaped  the  deluge  (Teit,  /6i(/.,  p.  20).  Fire  and  water  were  in  the  possession  of 
certain  animals,  and  had  to  be  liberated  in  order  to  become  common  property 
(Teit,  /6td.,  pp.  56-58). 

The  Indians  believe  in  the  existence  of  a  great  many  mysterious  beings. 
The  "land  mysteries"  are  the  spirits  of  mountain-peaks.  In  the  lakes  and  at 
cascades  live  "  water  mysteries."  Some  of  these  appear  in  the  form  of  men  or 
women,  grisly  bears,  fish  of  peculiar  shape,  etc.,  emerging  from  the  water. 
Any  person  who  may  happen  to  see  these  apparitions  will  die  shortly  afierward. 
The  lakes  and  creeks  in  the  high  mountains  to  the  west  and  south  of  Lytton  are 
noted  for  being  frequented  by  these  mysteries.  People  passing  within  sight  of 
these  places  always  turn  their  faces  away  from  them,  lest  they  might  see  these  ap- 
paritions, and  die.  Between  three  mountains  near  Foster's  Bar  a  lake  is  situated 
in  which  strange  mysteries  may  be  seen,  such  as  logs  crossing  the  lake  with  dogs 
running  backv/ard  and  forward  on  them,  ranoes  crossing  without  occupants,  and 
ice  changing  into  people  who  run  along  ihe  shore,  all  of  which  finally  vanish.  To 
see  these  is  considered  an  evil  omen. 

A  lake  in  the  mountains  near  the  country  of  the  Coast  tribes  has  never  been 
known  to  freeze  over,  no  matter  how  cold  the  weather.  There  is  sometimes  seen 
on  its  waters  an  apparition  in  the  shape  of  a  boat  with  oars,  manned  by  Hudson 
Bay  employees,  dressed  in  dark-blue  coats,  shirts,  and  caps,  and  red  sashes.    They 


f) 


*  r 


^ 


TEIT,  THE  THOMPSON   INDIANS  Ok-'  BRITISH   COLUMBIA. 


339 


always  appear  at  the  same  end  of  the  lake,  and  row  across  to  the  other  end,  where 
they  talk  with  one  another  in  French.  Then  they  row  back  as  they  came,  and 
disappear.  If  four  men  are  seen  in  the  boat,  it  is  considered  a  good  omen  ;  but 
if  eight  men,  the  reverse  is  the  case,  and  the  person  seeing  the  apparition  will 
become  sick,  or  will  die  shortly  afterward. 

A  lake  at  the  head  of  Salmon  River  becomes  very  tempestuous  as  soon  as 
people  touch  its  waters.  They  appease  it  by  throwing  the  white  inner  bark  of  the 
cedar  on  its  waters. 

The  Indians  claim  that  some  of  the  rock  paintings  to  be  found  in  their 
country,  especially  those  on  rocks  which  overlook  water,  are  the  work  of  the 
spirits  of  those  places.  One  of  these  was  on  a  rock  facing  the  pool  between  the 
little  and  big  waterfalls  of  Waterfall  Creek,  near  Spences  Bridge.  The  pictures 
were  made  in  red  paint,  and  represented  the  sun,  the  stars,  the  coyote,  wolf,  grisly 
bear,  etc.  They  were  at  one  time  very  plain,  but  within  the  last  few  years  have 
become  obliterated.  The  Indians  say  that  this  is  a  sign  that  the  "  spirit "  has  left 
the  place.  Another  painting  of  this  description  was  above  NEqa'umin  Waterfall, 
near  Thompson  Siding.  Still  another  was  on  a  cliff  overhanging  Nicola  Lake, 
not  far  from  Kwiltca'na.  This  painting  is  said  to  be  still  visible.  The  Indians, 
while  passing  below  in  canoes,  avoid  looking  at  the  place,  because,  if  they  do  so, 
they  say  che  wind  will  immediately  commence  to  blow. 

Another  painting  is  on  a  rock  overlooking  Kamloops  Lake,  not  far  from 
Savona.  This  picture  is  also  ascribed  by  most  Indians  to  a  supernatural  agency, 
while  some  claim  that  it  was  painted  by  the  Shuswap  to  commemorate  a  victory 
gained  at  that  place  by  the  latter  over  a  war-party  of  Thompson  Indians. 

The  Lower  Thompsons  believe  in  different  kinds  of  monsters  to  be  met 
with  occasionally  in  the  mountains ;  as,  for  instance,  a  human  body  of  a  white 
color,  without  any  limbs,  which  constantly  rolls  over  the  ground,  uttering  cries 
like  an  infant.  A  pet  son  who  sees  any  of  these  monsters  will  die  shortly  after- 
ward. Such  monstrosities  as  these  seem  to  be  unknown  to  the  upper  divisions  of 
the  tribe.  On  some  clifTs,  pictures  in  brilliant  colors  are  seen,  which  vanish  as 
suddenly  as  they  appear. 

The  Upper  Thompsons  believe  in  a  race  of  dwarfs  who  inhabit  ste^  p  cliffs 
and  forests.  They  are  just  like  men  ;  but  their  skins  are  pale,  and  their  bodies 
very  gaunt.  They  are  only  about  two  feet  tall.  They  wander  around  the  moun- 
tains, sometimes  shouting,  groaning,  or  weeping.  Their  eyes  are  sunk  very  deep 
in  their  heads.  They  run  away  from  hunters,  and  go  into  inaccessible  places. 
Some  Indians  had  them  for  their  "  guardian  spirits."  The  Spences  Bridge 
Indians  claim  not  to  have  seen  any  for  the  last  fifteen  years.  Formerly  they 
were  very  numerous  in  the  Okanagon  country.'  The  Lower  Thompsons  say  that 
they  can  make  themselves  v'sible  or  invisible  at  will.  According  to  their  ideas, 
the  dwarf  women  do  not  exceed  three  feet  in  height.  A  f  j\  :>f  the  men,  how- 
ever, are  tall,  surpassing  the  tallest  Indians  in  stature ;  but  none  of  them  are  of 
medium  height.     They  all  wear  clothes  similar  to  those  formerly  worn  by  the 


340 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISri  COLUMDIA. 


P: 


'^■f 


Indians,  but  have  never  been  seen  with  bows  and  arrows.  They  inhabit  low,  dense 
forests,  or  live  in  dense  woods  in  the  mountains.  It  is  said  that  they  never  kill, 
steal,  or  chase  people.  Some  people  believe  they  are  cedar-trees,  or  their  spirits, 
and  that  they  have  the  power  of  transforming  themselves.  They  are  rather 
fond  of  joking,  and  playing  tricks  on  people.  They  tel!  of  a  man  who  was 
making  a  cedar  canoe.  Feeling  tired,  he  stuck  the  wedge  that  he  had  been  using 
into  the  wood,  lay  down,  and  fell  asleep.  He  was  awakened  by  the  touch  of  a 
hand,  and  beheld  a  dwarf  standing  before  him,  with  the  wedge  in  his  body.  The 
dwarf  said  to  him,  "  Why  do  you  stop  working  at  me  ?  You  ought  to  cut  me  up 
quickly.  I  will  give  you  some  advice.  When  you  wish  to  make  a  canoe,  always 
paint  your  face  red,  and  the  wood  will  work  easier."  Having  said  this,  the  dwarf 
vanished.  They  also  tell  of  a  woman  who  was  sleeping  over  night  in  the  forest. 
About  daybreak  a  dwarf,  seeing  her  asleep,  pushed  a  piece  of  burnt  cedar-wood 
into  her.  She  awoke,  and,  after  freeing  herself  of  it,  went  to  camp  and  told  the 
people.  They  wished  to  find  the  perpetrator  of  the  trick,  therefore  they  followed 
the  trail  of  the  dwarf,  who  could  be  traced  by  pieces  of  charcoal  which  he  had 
dropped  as  he  went  along.  Eventually  all  traces  of  him  disappeared ;  and  the 
people,  looking  around,  saw  a  large  piece  of  charcoal  on  the  side  of  a  cedar-tree. 

Beings  of  another  kind  are  occasionally  seen.  They  are  of  the  same  size 
and  height  as  ordinary  people,  but  naked,  like  dwarfs  and  ghosts,  and  of  a  ghost 
color.  They  are  very  gaunt,  the  shape  of  all  their  bones  and  joints  being  visible. 
Their  eyes  are  very  large  and  round,  and  protrude  from  their  heads.  Like 
ghosts,  they  chase  people,  but  are  more  persistent.  If  a  person  chased  by  a 
ghost  turns  off  the  path,  the  ghost  will  generally  stop  when  he  comes  to  that 
place,  and  will  follow  no  farther ;  but  this  being  will  continue  his  pursuit  regard- 
less of  obstacles.  When  he  overtakes  a  person,  the  latter  faints,  unless  he  be  a 
man  of  great  mysterious  power. 

According  to  the  beliefs  of  the  Upper  Thompsons,  giant"?  about  thirty  feet 
tall  inhabit  the  Okanagon  country,  and  were  quite  numerous  in  the  Upper 
Thompson  country  until  forty  or  fifty  years  ago.  They  have  no  upper  eyelids, 
and  never  sleep.  They  dress  in  bear  and  deer  skins,  and  hunt  game,  which  they 
run  down.  They  can  be  recognized  at  a  great  distance  by  their  strong  and 
peculiar  odor ;  and  even  their  tracks,  and  branches  of  trees  which  they  have 
touched  while  passing,  smell  for  a  long  time  after  they  have  gone  by.  These 
giants  are  very  powerful,  and  can  carry  a  grisly  bear  or  an  elk  on  their  backs  with 
the  greatest  ease.  Their  homes  are  in  caves  situated  in  precipitous  rocks. 
They  never  harm  people,  but  are  believed  to  have  run  away  with  women  from 
the  Nicola  and  Okanagon.  They  are  fond  of  fish,  and  sometlnjes  go  to  the 
river  or  lakes  when  the  Indians  are  fishing,  causing  a  sleepiness  to  fail  over  them 
while  they  ire  helping  themselves  to  the  fish.  The  Lower  Thompsons  believe  that 
these  giants  do  not  Jive  in  their  own  country,  but  that  they  come  down  occasionally 
from  that  of  the  Okanagon  and  Upper  Thompsons.  They  dress  in  bear  or  dog  skins. 
Some  wear  long  black  robes,  while  others  again  go  almost  naked.     Sometimes. 


<"> 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


341 


they  chase  or  steal  people.  They  are  not  knowti  to  have  any  weapons.  Once  a 
giant  is  said  to  have  chased  two  hunters,  who  sought  refuge  in  a  large  fir-tree. 
Presently  this  giant  was  joined  by  two  very  tall  friends,  who  tried  in  vain  to 
reach  the  hunters.  The  latter  shot  at  the  giants,  who  caught  the  arrows  in  their 
hands  and  broke  them.  After  a  while  one  of  the  giants  discovered  that  he  had 
lost  his  dogskin  apron,  and  seei.ied  very  much  concerned  about  it.  They  all 
concluded  to  go  in  search  of  it,  and  left  the  hunters,  who  then  came  down  from 
the  tree,  and  went  home. 

High  mountains  are  believed  to  be  the  residence  of  the  Old  Man  (Teit, 
Ibid.,  pp.  50,  109),  who,  by  scratching  his  backside,  makes  rain  or  snow.  Accord- 
ing to  others,  he  makes  rain  by  urinating.  The  Lower  Thompsons  believe  that 
an  old  woman  makes  rain  and  snow.  The  Coyote's  house  is  said  to  be  in  a 
glacier;  according  to  others,  in  the  upper  world.  The  latter  is  described  as  a 
prairie  occupying  the  top  of  a  plateau  with  steep  sides  (Teit,  Ibid.,  p.  23). 

The  ideas  held  by  the  Indians  regarding  the  Sun  are  conflicting.  He 
appears  as  a  cannibal.  In  the  beginning  he  was  too  near  the  earth,  and  moved 
away  only  on  receiving  presents  (Teit,  Ibid.,  p.  53).  In  another  tradition  he  is 
said  to  have  been  a  chief  at  Lytton  (Teit,  Ibid.,  p.  54).  A  halo  round  the  sun 
or  moon  is  termed  by  them  "  entering  the  house  "  or  "  forming  the  house,"  and  is 
said  to  portend  cloudy  weather,  rain,  or  snow. 

Sun-dogs  are  called  "  throwing  away  his  children."  When  the  Sun  gets  tired 
of  one  kind  of  weather,  he  becomes  angry  and  throws  away  or  turns  out  his 
children,  it  is  said.  Therefore,  when  cold  weather  prevails  and  a  sun-dog  is  seen, 
it  is  a  sure  indication  of  mild  weather,  and  vice  versa. 

The  Moon  was  formerly  an  Indian.  He  would  be  as  bright  as  the  Sun,  if  his 
sister,  the  Hare  or  Frog,  did  not  sit  on  him.  At  one  time,  when  the  Moon  had 
invited  the  Stars  to  his  house,  it  was  so  crowded  that  there  was  no  room  tor  his 
sister  to  sit  down,  and  she  jumped  on  his  face,  where  she  has  remained  ever  since. 
Whenever  it  threatens  to  snow  or  rain,  he  builds  a  house  (the  halo)  and  enters 
it.  The  cirrus  clouds  are  the  smoke  of  his  pipe.  He  always  holds  his  pipe  in  his 
hand.  Therefore  it  is  seen  in  the  moon,  where  also  the  basket  which  he  uses  as 
a  hat  may  be  seen  (Teit,  Ibid.,  p.  91).  The  waxing  and  waning  of  the  moon  is 
caused  by  the  position  of  the  sister's  shadow.  At  full  moon,  her  shadow  does 
not  fall  on  his  face ;  at  new  moon  it  is  entirely  obscured  by  her  shadow.  In  other 
legends  the  Lower  Thompsons  describe  the  moon  as  the  light  carried  by  one  of 
their  transformers. 

The  stars  are  generally  considered  as  transformed  people.  In  one  legend 
they  are  described  as  roots  growing  in  the  upper  world  (Teit,  Ibid.,  p.  22). 

The  Pleiades  are  called  "  bunch  "  or  "  cluster."  They  are  the  friends  of  the 
Moon  (Teit,  Ibid.,  p.  91).  The  Indians  used  to  tell  the  time  of  night  by  them, 
reckoning  by  their  position  in  the  sky.  The  star  that  follows  the  Pleiades  is 
called  "  the  dog  following  on  their  trail."  The  Morning  Star  is  called  "  the  bright 
face,"  or  "  bringing  in  the  daybreak."     The  Great   Bear  or  Dipper  is  called 


I  ■  ,1 


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34a 


TEIT,  THE  THOMPSON   INDIANS   OF   BRITISH   COLUMBIA. 


"grisly  bear."  The  three  stars  of  the  handle  of  the  Dipper  are  said  to  be  three 
hunters  in  pursuit  of  the  bear.  The  first  one  was  brave  and  fleet  of  foot,  and  fast 
gaining  on  the  bear.  The  second  was  slower,  and  leading  a  dog,  the  small  com- 
panion star.  The  third  was  afraid,  and  not  very  anxious  to  overtake  the  bear. 
They  were  all  in  this  position  when  turned  into  stars.  Another  star  is  called  the 
"swan."  Others  behind  it  are  called  the  "canoe."  The  latter  was  said  to  be 
filled  with  hunters  in  pursuit  of  the  swan.  Still  others  are  called  "women 
engaged  in  roasting  roots,"  "fishermen  fishing  with  hook  and  line,"  "weasel's 
tracks,"  "  arrows  slung  on  the  body."  These  are  said  to  have  been  a  hunter 
carrying  his  bows  and  arrows.  The  Lower  Thompsons  believe  the  Dipper  to  be 
the  Transformers,  the  children  of  the  Black  Bear  turned  into  stars.  The  Milky 
Way  is  called  "  the  trail  of  the  stars,"  or  "  what  has  been  emptied  on  the  trail  of 
the  stars."     It  is  also  called  "  the  gray  trail,"  or  "  the  tracks  of  the  dead." 

The  Rainbow  is  said  to  have  once  been  a  man,  a  friend  of  the  Thunder,  who 
was  in  the  habit  of  frequently  painting  his  face  with  bright  colors. 

The  country  of  the  souls  is  underneath  us,  toward  sunset.  The  descrip- 
tion of  the  trail  leading  there  is  contained  in  reports  of  visits  of  shamans  to  the 
lower  world.  The  trail  leads  through  a  dim  twilight.  Along  this  trail  are  visible 
the  tracks  of  the  people  who  last  went  over  it,  and  the  tracks  of  their  dogs,  if  they 
had  any  with  them.  The  trail  winds  along  until  it  meets  another  road,  which  is 
a  short  cut  used  by  the  shamans  when  trying  to  intercept  a  departed  soul.  From 
this  point  on,  the  trail  is  much  straighter  and  smoother,  and  is  painted  red  with 
ochre.  After  a  while  it  winds  to  the  westward,  descends  a  long  gentle  slope, 
and  terminates  at  a  wide  shallow  stream  of  very  clear  water.  This  stream  is 
spanned  by  a  long  slender  log,  on  which  the  tracks  of  the  souls  may  be  seen. 
After  crossing  the  bridge,  the  traveller  finds  himself  again  on  the  trail,  which 
now  ascends  until  it  reaches  a  considerable  height.  On  this  height  is  heaped  up 
promiscuously  an  immense  pile  of  clothes.  This  is  the  place  where  the  souls 
leave  the  belongings  which  they  bring  with  them  from  the  land  of  the  living. 
From  here  onward  the  trail  seems  to  be  perfectly  level ;  and  as  the  man  goes 
on,  the  dimness  or  darkness  which  has  hitherto  overhung  the  trail  gradually 
disappears. 

Three  guardians  are  stationed  along  the  trail  of  the  souls,  —  one  on  this  side 
of  the  river,  the  second  one  between  the  river  and  the  land  of  the  ghosts,  and  the 
third  one  at  a  lodge  which  is  situated  at  the  end  of  the  trail  of  the  ghosts.  The 
first  of  these  has  a  sweat-house  quite  close  to  the  trail,  in  which  he  spends  most 
of  his  time.  It  is  their  duty  to  send  back  souls  whose  time  to  enter  the  land  of 
the  ghosts  has  not  come.  But  some  souls  pass  the  first  two  of  these  men  unmo- 
lested, only  to  be  turned  back  by  the  third  one,  who  is  considered  their  chief,  and 
who  is  an  orator  who  sometimes  sends  messages  to  this  world  with  returning 
souls.  All  these  men  are  described  as  very  old,  gray-headed,  wise,  and  venerable- 
looking.  At  last  the  soul  reaches  the  door  of  the  large  lodge  at  the  end  of  the 
trail.     The  lodge  is  made  of  hard  white  material  similar  to  limestone  or  to  hard 


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TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


343 


clay.  It  extends  a  long  distance  from  east  to  west,  while  it  is  much  shorter  from 
north  to  south.  Its  top  is  rounded,  and  similar  in  shape  to  an  ant-hill.  Seen 
from  the  east,  it  looks  like  a  rounded  mound.  There  is  a  doorway  at  the  east 
end,  and  another  one  at  the  west  end.  The  trail  leads  up  to  the  eastern  door, 
while  the  entrance  to  the  land  of  ghosts  is  through  the  west  door.  Throughout 
the  length  of  the  lodge  is  a  double  row  of  fires.  The  eastern  entrance  is  just 
large  enough  to  let  a  soul  pass  through,  while  the  western  doorway  is  much  higher 
and  wider.  There  are  always  some  people  in  the  lodge.  When  the  deceased 
friends  of  a  person  expect  his  soul  to  arrive,  they  assemble  in  this  lodge  to 
v/elcome  him  and  talk  about  his  death.  On  top  of  the  lodge,  or  near  the  east- 
ern doorway,  is  stationed  one  of  the  old  men  before  mentioned.  When  the 
deceased  reaches  the  door,  he  hears  people  on  the  other  side,  talking,  laughing, 
singing,  and  beating  drums.  Some  people  who  stand  at  this  door  welcome  him 
and  call  out  his  name.  On  entering,  a  wide  country 
of  diversified  aspect  spreads  out  before  him.  There 
is  a  sweet  smell  of  flowers,  an  abundance  of  grass,  and 
all  around  berry-bushes  laden  with  ripe  fruit.  The  air 
is  pleasant  and  still,  and  it  is  always  light  and  warm. 
More  than  half  the  people  are  dancing  and  singing  to 
the  accompaniment  of  drums.  All  are  naked,  but  do 
not  seem  to  notice  it.  The  people  are  delighted  to 
see  the  new-comer,  take  him  up  on  their  shoulders,  run 
around  with  him,  and  make  a  great  noise. 

Many  Indians  say  that  the  traditional  account  of 
the  spirit-land  describes  the  souls  as  clad  in  clothes 
similar  to  those  they  were  accustomed  to  wear  while 
in  the  body.  Others  describe  many  of  the  people  as 
living  in  lodges ;  but  they  claim  that  there  are  no 
fires  to  be  seen,  nor  winter  houses. 

In  another  tale  the  way  to  the  country  of  the 
souls  is  described  as  leading  over  a  lake  which  must 
be  crossed  in  a  canoe.  After  several  days'  paddling  in 
a  dim  atmosphere,  it  grows  lighter,  and.  the  shores  of 
the  country  of  the  souls  are  seen.  Fig.  290  shows  a 
sketch  drawn  by  an  Indian,  illustrating  his  conception 
of  the  world. 

There   is  a  current  belief,   although   somewhat  sTElW'iKfnuof'SecomVSi" 
vague  with  many  of  them,  that  certain  animals  have 

worlds  of  their  own,  which  are  situated  underground,  and  the  entrances  to  which 
are  hidden.  Animals  are  born  there,  and  consequently  are  very  numerous  in 
those  worlds.  They  wander  out  into  our  world  ;  and  some  of  them  are  born, 
live,  and  die  in  it,  but  many  of  them  go  back  to  their  own  world  at  times.  Then 
these  animals  are  scarce  in  this  world  for  a  time.     Some  say  that  the  spirits  or 


Fig.  <ga.  Sketch  of  World,  a,  Trail  leHi. 
ins  trom  tlic  eartli  to  the  land  of  *he  ghofti, 
with  tracks  of  the  aoub ;  3,  Rivei  .md  log  oo 
which  the  fouli  crote ;  r,  Land  of  the^hoau, 
and  dancing  aoula ;  d.  Lake  lurrounding  the 
earth  ;  /,  Earth,  with  riven  and  vUlagei ;  N, 


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344 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


r. 


souls  of  animals,  except  those  of  horses  and  dogs,  go  to  their  own  respective 
worlds.  Others  say  that  they  all  go  to  the  same  land  to  which  human  beings  go. 
Animals  wander  around  in  this  world  to  benefit  mankind ;  but  as  soon  as  the 
Indian  ill-uses  them,  or  does  not  need  them,  they  return  home. 

Some  Indians  believe  that  the  deer  and  other  game  were  provided  by  nature 
for  the  Indians,  and  not  for  the  whites.  As  long  as  the  Indians  required  them, 
they  were  plentiful ;  but  when  the  Indians  become  extinct  there  will  be  none. 
This  they  say  is  proved  by  the  fact  that  as  the  Indians  decrease  in  numbers,  so 
do  also  the  deer  and  other  game,  although  they  are  not  hunted  by  the  whites. 

Pravers  and  Observances.  —  The  prayers  and  observances  of  the  Thomp- 
son Indians  were  founded  on  their  belief  in  mysterious  powers  pervading  all  na- 
ture. The  stars,  the  dawn,  mountains,  trees,  and  animals  were  all  believed  to  be 
possessed  of  mysterious  powers.  It  is  not  clear  whether,  in  their  prayers,  the 
Indians  supplicated  any  of  the  Transformers  or  other  important  personages  ap- 
pearing in  their  myths.  In  all  their  old  prayers  the  spirit  supplicated  was  simply 
addressed  "  Thou  "  or  "  Chief."  They  say  the  chief  objects  of  prayer  were  the 
fulfilment  of  their  desires,  and  protection  from  harm.  A  person  who  prayed 
would  be  better  preserved  from  danger  of  all  kinds,  and  was  more  liable  to  be- 
come possessed  of  wealth,  than  one  who  did  not  pray.  Prayer  is  a  mystery. 
The  mind  of  a  person  who  made  fun  of  prayer  was  sure  in  a  short  time  to  become 
deranged,  or  some  bodily  affliction  would  seize  on  him.  Indians  seldom  or  never 
made  fun  of  prayer.  It  would  seem  that  only  the  sun,  the  dawn  of  the  day,  the 
rain,  tops  of  mountains,  certain  lakes,  the  spirit  of  sweat-bathing,  and  perhaps  also 
the  Old  Man,  can  in  any  way  be  considered  as  tribal  deities.  All  the  others 
were  guardian  spirits  that  were  individually  acquired. 

Certain  parts  of  the  high  mountains,  especially  peaks  or  hills,  were  con- 
sidered s&cred,  being  the  residence  of "  land  mysteries  "  (see  p.  338).  Some  of  these 
places,  when  trodden  upon  by  human  foot,  were  always  visited  by  snow  or  rain. 
In  other  places,  snow  or  rain  fell  only  when  they  were  trodden  upon  or  visited  by 
a  stranger  for  the  first  time.  Indians,  therefore,  when  hunting  in  the  vicinity  of 
these  places,  visited  them,  and  appeased  the  spirits  by  making  an  offering  to  them, 
thus  insuring  good  weather  during  their  stay,  and  good  luck  while  hunting. 
These  offerings  generally  consisted  of  a  lock  of  hair,  a  rag  from  the  clothing,  a 
little  powder,  a  few  shot,  a  piece  of  tobacco,  a  stone,  and  so  on. 

The  women,  when  picking  berries  or  digging  roots  on  certain  mountains, 
always  painted  their  faces  red.  In  general,  they  paint  their  faces  wholly  red  be- 
fore coming  in  sight  of  certain  lakes,  that  they  may  be  favored  with  good  weather 
and  good  fishing.  The  paint  is  considered  as  an  offering  to  the  spirits.  Some- 
times, when  they  came  in  sight  of  these  lakes,  they  made  the  sign  of  good  will  or 
blessing  (see  p.  287),  and  prayed  to  them  to  give  them  good  weather  and  plenty 
of  fish.  They  also  did  this  to  some  of  the  mountain-peaks  near  their  huntin^'- 
grounds. 


;  in 


T 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


345 


'■'■if 


One  place  of  this  kind  is  on  the  west  side  of  Fraser  River,  opposite  Fosters 
Bar,  in  the  country  of  the  Upper  Frusur  band.  There  are  three  high  mountains 
here, —  the  highest  one  in  the  middle,  called  A'motEn,  which  is  believed  to  be  a 
man^  and  his  wives  on  each  side,  called  Ntsfike'lxtin  and  Se'iyuk.  If  an  Indian 
at  any  time  takes  a  stick,  and  threatens  to  strike,  or  makes  the  motion  of  strik- 
ing, A'motEn  with  it,  it  will  at  once  rain.  The  mountain  Kazik,  near  Lytton, 
was  also  believed  to  possess  supernatural  power.  When  a  person  who  had  a 
strong  guardian  spirit  pointed  at  it,  it  would  rain.  Still  another  mountain  of 
this  kind  is  the  peak  Skoiil'iks,  north  of  Spences  Bridge. 

Roots,  etc.,  growing  near  a  haunted  or  mysterious  lake,  should  not  be  dug 
or  gathered.  Vegetation  near  such  a  lake  is  called  its  "blanket."  Swamp- 
grass  and  reeds  growing  in  the  water  of  the  lake  are  called  its  "  hair.'  The  lake,  if 
robbed  of  its  blanket,  will  take  revenge  by  visiting  sickness,  bad  luck,  or  death 
upon  the  root-gatherer,  or  by  sending  an  apparition  or  death-warning  to  the 
person,  shortly  after  which  the  offender  herself,  or  one  of  her  near  relatives, 
will  die. 

Some  of  the  first  berries  picked  each  season  were  given  as  an  offering  to 
the  earth,  or  more  generally  to  the  mountains.  The  offering  was  made  by  an 
old  gray-haired  person,  who  at  the  same  time  danced,  and  held  the  fruit  out  to- 
ward the  mountain-tops.  Before  addressing  the  latter  in  particular,  the  word 
"  qaiios "  was  repeated  twice.  This  was  perhaps  a  term  of  address,  or  the 
name  of  the  earth  or  mountain  deity,  after  the  manner  of  Indians  praying  in  the 
sweat-house,  who  address  the  deity  presiding  over  the  act  of  sweat-bathing  as 
"kwalu's"  or  "swalu's."  The  people  painted  their  faces  red,  and  danced  for 
some  little  time. 

When  wishing  to  put  an  end  to  a  spell  of  heavy  rain,  the  Indians  prayed  to 
the  Rain.  The  supplicant  held  in  the  fire  for  a  short  time  a  stick  about  three 
feet  long  and  two  inches  in  diameter,  then  described  a  circle  with  it,  commencing 
near  the  east,  and  following  the  sun's  course  until  it  reached  the  east  again,  to- 
ward which  quarter  he  held  the  stick,  and  addressed  the  Rain  as  follows : 
"  Now  then,  you  must  quit  raining,  the  people  are  miserable.  Ye  mountains, 
become  clear."  The  stick  was  again  placed  in  the  fire,  and  then  a  circle  was 
described  with  it  in  the  same  manner,  commencing  in  the  east,  and  following  the 
sun's  course  around  to  the  east  again,  and  stopping  in  the  south,  to  which  quarter 
the  stick  was  pointed,  and  the  previous  address  repeated.  The  stick  was  again 
passed  through  the  flames,  and  other  circles  were  described,  stopping  at  the  west 
and  then  at  the  north,  each  quarter  being  addressed  as  before.  The  stick  was 
then  thrown  into  the  fire,  and  the  supplicant  sat  down  or  smoked. 

In  spring  the  warm  Chinook  Wind  was  prayed  to :  "  Remain  thou  indeed, 
and  blow  and  dry  up  the  earth.     It  is  good  that  thou  earnest." 

Every  morning  one  of  the  oldest  members  of  each  household  went  out  of 
the  house  at  the  break  of  day,  and  prayed  to  the  Dawn.     The  Dawn  of  the  Day 


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346 


TEIT,  THE  THOMPSON   INDIANS   OF  BRITISH  COLUMBIA. 


r: 


was  believed  to  have  the  power  to  cure  hernia,  if  supplicated  through  the  medium 
of  an  adolescent  girl.  Just  before  daybreak  the  girl  put  some  charcoal  in  her 
mouth,  which  she  chewed  up  fine,  and  then  spat  it  out  on  the  swelling.  This  she 
did  four  times,  and  then  addressed  the  Dawn  of  the  Day  as  follows :  "  O  Day- 
dawn  !  thy  child  relies  on  me  to  obtain  healing  from  thee,  who  art  mystery.  Re- 
move thou  the  swelling  of  thy  child.     Fity  thou  him.  Day-dawn  ! " 

On  account  of  their  belief  that  the  Thunder  shoots  the  ordinary  thunder 
arrow-heads,  and  tail-feathers  of  the  red-shafted  flicker,  which  sets  on  fire  any- 
thing it  touches,  the  Indians  attached  feathers  of  this  bird  to  arrows  which  they 
shot  at  enemies'  houses.  They  also  made  arrows  intended  to  fire  houses  from 
wood  of  trees  struck  by  lightning,  or  tied  a  splint  of  such  wood  to  their  ordinary 
arrows.  —  During  a  heavy  thunderstorm  the  men  bit  their  dogs'  ears,  so  as  to 
make  them  howl.  This  was  believed  to  drive  the  thunder  away. — To  kill  a  frog 
may  cause  rain. — The  death  of  a  grisly  bear,  black  bear,  or  big-horn  sheep,  may 
cause  a  change  in  the  weather. — The  Indians  were  afraid  to  point  at  the  rainbow, 
because,  if  they  did,  their  fingers  would  become  covered  with  sores.  If  they 
wished  to  point  at  it,  they  first  wet  their  little  finger  in  their  mouth,  or  spat  on  it. 

Owing  to  the  mysterious  powers  which  animals  and  plants  were  believed  to 
be  possessed  of,  numerous  customs  were  observed  intended  to  propitiate  them. 
Women,  widows  and  widowers,  and  other  unclean  persons,  had  to  treat  them  with 
particular  care  (see  p.  333).  When  a  lad  killed  his  first  deer,  he  gave  it  to 
the  people  to  eat  When  a  deer  was  killed,  it  was  said  that  the  rest  of  the  deer 
would  be  well  pleased  if  the  hunters  butchered  the  animal  nicely  and  cleanly. 
To  waste  the  meat  of  a  deer  displeased  the  animals,  who  would  not  allow  them- 
selves to  be  shot  by  the  hunter.  If  a  hunter  was  overburdened,  and  had  to  leave 
behind  some  of  the  meat  of  a  deer,  it  was  said  that  the  deer  were  better  pleased 
to  have  the  meat  of  their  friend,  viz.,  of  the  deer  shot,  hung  up  in  a  tree  rather 
than  left  on  the  ground.  The  intestines  of  the  quarry,  which  in  some  cases 
were  not  taken  away  by  the  hunter,  were  collected,  and  placed  where  the  blood 
had  been  spilt  while  butchering.  The  whole  was  then  covered  with  a  few  fir- 
boughs.  The  hunter,  while  he  covered  it,  told  the  other  deer  not  to  be  sorry  be- 
cause of  the  death  of  their  friend,  or  because  he  had  left  some  portion  of  the 
body  behind,  since  he  had  done  his  best  in  covering  it.  If  he  neglected  to  cover 
the  remains,  it  was  thought  that  the  deer  would  feel  sorry  or  angry,  and 
would  cause  him  bad  luck  in  hunting. 

Occasionally  deer-heads  were  left  by  overburdened  hunters.  In  such  cases 
they  were  generally  placed  on  the  branch  of  a  tree,  so  as  to  be  beyond  all  con- 
taminating influences,  particularly  those  of  women  or  dogs.  If  a  deer-hunting 
party  had  bad  luck,  they  staid  in  camp  for  a  day  or  two,  sweat-bathing,  singing, 
and  praying  to  their  guardian  spirits  to  give  them  success,  and  also  asking  the 
deer  to  present  themselves  to  be  shot  at.  Deer's  bones  were  always  burned  by 
the  hunters  while  on  hunting-trips,  as  a  safeguard  against  the  spell  resulting 


f  - 


:i; 


: 


TE'T,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


347 


from  any  woman  who  happened  to  come  in  contact  with  th(*  fresh  bonei,  or  from 
any  dog  which  might  take  a  bone  in  its  mouth.  It  was  considered  hicky  fur  the 
hunters  to  roast  and  eat  some  small  part  of  each  deer  killed  by  them,  im* 
mediately  after  butchering  it. 

When  a  party  was  unsuccessful  at  deer-hunting,  it  was  sometimes  said  that 
the  deer  were  waiting  for  some  other  animal  to  die  first.  The  hunters  then 
killec  some  animal  that  happened  to  cross  their  path,  and  which  was  supposed  to 
be  the  cause  of  their  failures. 

No  hunter  would  give  a  deer's  head  to,  nor  would  he  eat  with,  a  man  who 
was  the  first  or  second  born  of  a  family.  The  deer  would  become  very  wild,  and 
hard  to  shoot,  if  he  did  so.  Hunters,  in  telling  their  friends  what  they  had  shot, 
generally  called  a  buck  a  "  doe  ; "  a  doe,  a  "  fawn  ; "  and  a  fawn,  a  "  hare."  This 
was  done  that  they  should  not  displease  the  deer  by  boasting,  and  also  that  other 
hunters  might  not  take  oil    i.    . 

Deer-meat  was  never  ta.  i .  in  through  the  common  door  or  entrance  of  a 
lodge.  In  the  hunting-lodge,  meat  was  taken  in  through  a  hole  in  the  back  of 
the  structure,  because  th ;  common  door  was  used  by  women. 

When  the  father  jf  an  adolescent  girl  began  to  hunt,  the  deer  were  shy, 
and  ran  away  from  him. 

A  hunter  wishing  to  in;urc;  success,  especially  in  bear-hunting,  went  through 
a  process  of  sweat-bathing.  While  in  the  sweat-house,  he  sang  to  his  spirit, 
supplicating  him  for  success  on  his  hunt.  Often  the  bear  itself  was  addressed, 
and  asked  to  make  its  appearance,  that  it  might  be  shot.  The  grisly  bear  was 
asked  not  to  be  angry  with  the  hunter,  nor  to  fight  him,  but  rather  to  have  piiy 
on  him,  and  to  deliver  itself  up  to  him.  The  grisly-bear  hunter  must  abstain  from 
sexual  intercourse  for  some  time  before  going  on  his  hunt.  The  bear,  before 
being  killed,  is  believed  to  be  forewarned  of  its  death  by  signs,  just  like  people. 
When  a  bear  was  killed,  the  hunter  who  had  killed  it,  and  also  his  companions, 
painted  their  faces  in  alternate  perpendicular  stripes  of  black  and  red,  and  sang 
the  bear  song.  Sometimes  he  prayed  also,  thanking  the  bear  for  letting  itself  be 
killed  so  easily,  and  asking  that  the  mate  of  the  slain  might  share  a  similar  fate. 
When  the  flesh  of  the  bear's  head  had  been  eaten,  the  skull  was  tied  to  a  small 
treetop,  as  high  up  as  could  be  reached,  and  left  there.  The  hunters  who  placed 
the  skull  there,  painted  their  faces  the  same  as  on  the  former  occasion.  If  this 
were  not  attended  to,  the  bears  would  take  offence,  consequently  the  hunter 
would  not  be  able  to  kill  any  more.  To  place  the  heads  of  bears  or  any  large 
animal  on  trees  or  stones  was  a  mark  of  respect  to  the  animal.  Sometimes 
horses'  heads  were  thus  treated. 

Bears  always  hear  what  people  say  about  them,  therefore  a  man  who  intends 
to  go  bear-hunting  ought  to  be  very  careful  what  he  says  about  them  or  about 
his  preparations  for  killing  them,  because  they  will  avoid  him. 

A  certain  part  of  the  entrails  of  the  beaver  was  said  to  bear  some  resemblance 
to  the  foim  of  a  man.     This  part  was  always  taken  away  by  the  hunter  or  trapper. 


I 


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348 


TEIT,  THE  THOMPSON    INDIANS  OF   BRITISH   COLUMUIA. 


and  thrown  into  the  water.  The  Indiann  sometimes  divined,  by  this  part  of  the 
beaver,  whether  any  person  in  the  vicinity  would  die  soon,  and  at  what  time. 
Most  of  these  customs  are  still  observed  to  a  jjreater  or  less  extent. 

While  all  the  Coast  tribes  had  elaborate  ceremonies  and  regulations 
regarding  the  first  salmon  of  the  season,  no  such  customs  prevailed  among  the 
Thompsons.  Children  must  not  swim  in  the  rivers  during  the  month  of  Septem- 
ber, because  this  Wiis  believed  to  disturb  the  salmon-run,  and  the  children  would 
be  liable  to  be  drowned.  —  Men  who  made  a  practice  of  fishing  sturgeon  kept 
their  lines  and  hooks,  and  even  bait,  hung  up  some  distance  from  their  house,  so 
as  to  be  beyond  all  contaminating  influences.  —  If  a  man  dreamed  of  ghosts 
during  the  night,  he  need  not  go  sturgeon-fishing  the  next  day,  because  he  would 
catch  nothing.  —  Indians  have  a  custom  of  taking  live  trout  from  lakes  or  streams, 
and  transplanting  them  into  lakes  where  there  are  none.  Sometimes  the  fish 
propagate  and  become  plentiful  where  introduced.  The  fish  thus  treated  are 
supposed  to  be  caught  and  handled  by  a  person  who  is  clean  or  not  tabooed. — 
To  shoot  an  eagle  with  a  gun  took  from  the  gun  the  power  of  killing.  It  could 
only  wound,  and  was  generally  giv(;n  to  one  who  understood  restoring  it  to 
usefulness.  To  fill  the  barrel  with  urine  and  let  it  stand  over  night  was  said  to  be 
a  remedy. 

The  following  may  also  be  considered  as  expressions  of  respect  for 
animals :  —  A  man  should  not  talk  lightly,  or  make  fun,  of  any  animal  he  intends 
to  hunt  or  trap.  He  should  talk  to  it  and  of  it  respectfully,  and  always  say,  "  I 
may  kill  it,"  not  "  I  shall  kill  it."  —  Some  trappers  and  hunters  who  were  very 
particular  wou  d  not  eat  with  other  people  when  they  were  engaged,  or  about  to 
be  engaged,  in  hunting  or  trapping ;  neither  would  they  eat  food  cooked  by  any 
woman,  unless  she  were  old.  They  drank  cold  water  in  which  mountain  juniper 
or  wild  rhubarb  had  been  soaked,  using  a  cup  of  their  own,  which  was  not  allowed 
to  be  touched  by  any  one.  —  Hunters  seldom  combed  their  hair  when  on  hunting- 
trips,  but  waited  till  their  return  home.  Before  their  departure,  they  anointed 
their  hair  with  a  decoction  of  deer's  brains  and  a  certain  plant. 

All  kinds  of  snakes,  toads,  frogs,  li/ards,  insects,  and  shell-fish  are  looked 
upon  with  abhorrence  and  disgust  by  the  average  Indian.  The  small  black 
lizard  is  held  in  dread.  It  is  said  that  if  it  sees  a  person,  it  wi|^  follow  his  tracks, 
and  in  the  night-time  will  overtake  him,  and  crawl  into  his  anus  and  cat  his 
intestines.  Indians,  therefore,  when  they  happen  to  see  one  of  them,  light  a  fire 
in  their  tracks,  or  jump  over  the  camp-fire  four  times  when  they  get  home.  It  is 
said  that  the  lizard  will  always  turn  back  from  fire,  of  which  it  has  a  great  dread. 

In  this  connection  may  be  mentioned  a  few  taboos:  —  It  is  forbidden  to 
eat  coyote-liver.  To  eat  it  would  cause  a  swelling  of  the  face  or  eyes. — Coyote, 
plover,  ptarmigan,  red-winged  flicker,  and  robin  are  eaten  by  old  people 
only.  —  The  heart  of  the  fool-hen  was  not  eaten  ;  nor  would  a  hunter  let 
his  dog  eat  it,  lest  the  latter  should  become  foolish,  like  the  fool-hen.  —  No 
kinds  of  insects  or  shell-fish  were  considered  edible.  —  A  woman  should  not  eat  in 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


349 


the  morning,  if  going  out  to  dig  roots  or  to  rob  the  nests  or  stores  of  squirrels 
and  mice.  If  she  fails  to  observe  this  rule,  either  she  will  not  find  the  nests,  or 
they  will  be  empty. 

A  number  of  restrictions  refer  to  the  use  of  the  sunflower-root  (lialsamorrhiza 
sa/rittaia  Nutt),  which  is  very  difficult  to  cook.  Women,  while  cooking  or  digging 
this  root,  must  abstain  from  sexual  intercourse.  A  man  must  not  come  near  the 
oven  when  the  women  are  cooking  the  root.  The  women,  when  going  out  to  dig 
the  root,  often  painted  the  whole  fjice  red  :)r  they  painted  a  large  black  or  a  red 
spot  on  each  cheek.  Sometimes  they  took  four  long,  thin  fir-branches,  the  small 
ends  of  which  they  spread  out  in  different  directions  near  the  bottom  of  the  oven 
where  the  roots  were,  while  the  thick  ends  were  tied  together,  and  raised  above 
the  centre  of  the  oven,  protruding  a  little.  When  the  oven  was  finished,  and  after 
the  roots  had  been  cooking  for  a  while,  these  branches  were  pulled  out,  and 
according  to  their  color  the  Indians  divined  whether  the  roots  would  be  suc- 
cessfully cooked  or  not.  If  the  branches  were  black  or  dark-colored,  the  roots 
would  cook  well ;  but  if  spotted  or  light-colored,  the  reverse  would  be  the  case. 
It  was  sometimes  said,  when  simflower-roots  had  been  cooked  successfully,  that 
the  coyote  had  caused  the  success  by  urinating  on  them. 

All  young  people,  when  eating  the  first  berries,  roots,  or  other  products  of 
the  season,  addressed  a  prayer  to  the  Sunflower- Root :  "  I  inform  thee  that  I  in- 
tend to  eat  thee.  Mayest  thou  always  help  me  to  ascend,  so  that  I  may  always  be 
able  to  reach  the  tops  of  mountains,  and  may  I  never  be  clumsy  !  I  ask  this  from 
thee,  Sunflower-Root.  Thou  art  the  greatest  of  all  in  mystery."  To  omit  this 
would  make  the  person  partaking  of  the  food  lazy,  and  cause  him  to  sleep  long 
in  the  morning.  —  Young  people,  as  a  rule,  did  not  eat  berries  until  more  than  half 
the  crop  was  ripe. 

The  inhabitants  of  each  lodge  went  through  the  following  ceremony  when 
the  first  tobacco  of  the  season  was  gathered  and  smoked  for  the  first  time.  An 
elderly  man  assembled  the  people,  frequently  outside  of  the  lodge,  generally  a  while 
after  sunset,  and  let  all  the  adult  males,  and  also  such  females  as  were  in  the  habit 
of  smoking,  sit  down  in  a  circle.  He  sat  or  stood  in  the  middle  of  ihe  circle  him- 
self. Sometimes  he  addressed  the  people  at  some  length,  but  as  a  rule  simply 
said,  "  Be  it  known  to  you  that  we  will  cut  up  the  chief  |the  tobacco]."  Then  he 
cut  up  some  of  the  tobacco,  and  after  mixing  it  with  roasted  bearberry-leaves,  he 
filled  a  large  pipe,  lighted  it,  and  handed  it  to  each  of  the  individuals,  following 
the  sun's  course.  The  people  each  took  one  whiff,  and  holding  up  their  hands,  the 
palms  close  together,  the  tips  of  the  middle  fingers  level  with  the  mouth,  blew 
the  smoke  downward  between  their  fingers,  and  over  their  breast ;  and  as  the 
smoke  descended,  they  crossed  their  hands  on  their  breast,  and  rubbing  their  chest 
and  shoulders  with  both  hands,  as  if  rubbing  the  smoke  in,  they  prayed, 
"  Lengthen  my  breath,  chief  |  tobacco),  so  that  I  may  never  be  sick,  and  so  that  I 
may  not  die  for  a  long  time  to  come."  After  every  one  had  had  a  whiff,  some  of 
the  tobacco  was  cut  up  in  small  portions,  and  a  piece  given  to  each  indivi(''ial. 


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350 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


Before  white  man's  tobacco  became  plentiful,  the  first  of  it  obtained  each  year 
was  often  treated  with  like  ceremony.  It  is  said  that  some  men,  either  before 
giving  the  pipe  to  others  to  smoke,  or  after  they  had  finished,  smoked  to  thu  sun, 
or  perhaps  to  the  sun  and  also  to  the  four  quarters.  The  Lower  Thompsons 
smoked  much  less  than  the  upper  divisions  of  the  tribe.  Smoking  was  considered 
the  privilege  of  people  possessed  of  mysterious  powers,  such  as  shamans  and 
others. 

While  these  prayers  and  customs  suggest  that  a  general  animism  is  the 
fundamental  principle  of  their  religion,  —  which  fact  will  appear  still  more 
strongly  when  we  consider  the  individual  guardian  spirits,  —  the  ceremonials  that 
were  formerly  in  use  suggest  that  a  vague  worship  of  nature  formed  also  a  promi- 
nent part  of  their  beliefs. 


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Ftg.  S91.    Facial  Painting!. 


Festivals.  —  The  people  of  each  neighborhood  met  at  intervals  for  the  pur- 
pose of  feasting,  dancing,  and  praying.  Each  gathering  lasted  a  whole  day. 
The  people  of  some  parts  of  the  country  observed  these  rites  more  strictly,  and 
danced  oftener,  than  others. 

In  the  winter  the  people  danced  in  the  large  winter  houses,  but  during  the 
fine  sea<;on  all  danced  outside  at  certain  places.  The  spring  dancing-ground  of 
the  Indians  in  the  neighborhood  of  Spences  Bridge  was  at  Nskaptsfi'lx  ("spring 
house  ;,  so  called  because  the  Indians  gathered  there  in  the  spring  of  the  year  for 


"»• 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH  COLUMBIA. 


35' 


the  purpose  of  fishing  (see  p.  252).  It  is  on  the  south  side  of  Thompson  River, 
about  half  a  mile  below  the  confluence  of  Nicola  and  Thompson  Rivers.  The 
dancing  was  carried  on  there  on  a  small,  rather  sandy  flat  overlooking  the 
river ;  and  the  circle  worn  in  the  ground  by  the  feet  of  probably  generations  of 
dancers  may  still  be  seen.  On  the  appointed  or  recognized  day,  the  people, 
dressed  in  their  best  clothes  and  with  all  their  ornaments,  assembled  at  the 
place  very  early,  each  woman  bringing  food  with  her.  No  knives  or  weapons 
were  allowed  to  be  brought  to  these  dances.  Every  one  had  his  or  her  face 
painted  red.  The  chiefs  always  had  perpendicular  stripes  down  the  entire 
length  of  their  cheeks,  made  by  wiping  the  color  ofT  with  the  fingers,  which 
were  drawn  down  over  the  face.  Some  of  the  men,  probably  warriors,  used 
black  facial  paint.  Some  women  had  their  faces  covered  with  red  ochre,  over 
which  were  painted  spots  with  sparkling  specular  or  micaceous 
hematite.  Other  women  daubed  the  greater  part  of  their 
faces  with  this  material.  Both  men  and  women  also  used 
alternate  stripes  of  red  and  yellow ;  and  some  men,  alternate 
stripes  of  red  and  white,  or  black,  white,  and  red.  It  seems 
that  there  was  no  particular  pattern  of  face-painting  for  these 
dances.  Many  men  and  women  painied  their  faces  in  the 
same  style  as  under  ordinary  circumstances.  Some  of  these 
patterns  are  shown  in  Fig.  291. 

Almost  every  person  wore  a  sash  or  wide  beii  3nd  head- 
band of  some  description.     The  majority  were  of  unsmoked 
buckskin.     Sometimes  they  were  ornamented  with  large,  round, 
flat  brass  buttons  obtained  from  the  Hudson  Bay 
Company  ;  but  they  were  usually  plain  or  simply 
fringed.     The  head-bands  were  mostly  of  buck- 
skin, those  of  the  women  often  ornamented  with 
perpendicular  rows  of  dentalia.     Some  women 
donned  head-bands  and  sashes  made  of  the  inner 
bark  of  the  cedar,  which  was  shredded  into  very 
long  fine  strips.     The  bark  was  generally  used 
in  its  natural  white  state,  but  was  occasionally 
painted  with  narrow  stripes  of  red  (Fig.    292). 
While  dancing,  the  long  thin  strips  hung  down 
over  the   body,  or  fluttered  out  on  the  breeze. 
The  chiefs  always  wore  cedar-bark  head-bands, 
which  were  tied  in   front   in   a   knot   that   was 
painted  red.     The  ends  hung  down  their  backs, 
entirely  loose.     The  men  were  at  liberty  to  arrrange  theirs  in  any  style ;  and 
many  had  feathers  or  birds'  down  on  their  heads. 

The   Indians  took  great  care  in  the  preparation  of  their  dancing-places. 
They  smoothed  the  ground  nicely,  and,  if  it  was  too  sandy,  spread  clay  brought 


Fig.  >9t,  a  (lih).  '  (iHr).     Head-band  and  Saih. 

The  women  wore  their  hair 


II  rr^  i 

Si 


ill 


352 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


<^^ 

u:'''-=<.^ 

II 

Fit.  •Ba- 

Fig. 144. 

ng!.  193,  J94. 

[:: 


from  a  distance  over  the  circle,  watered  it,  and  tramped  it  down.     After  a  while 
this  became  quite  hard.     The  dust  was  always  kept  down  by  watering. 

The  dancing  began  at  sunrise,  when  four  dances  were  performed  in  succession. 
The  dancers  arranged  themselves  in  a  circle.  They  stood  three  abreast,  the  un- 
married men,  unmarried  women,  and  married  people  (Fig.  293)  each  forming  one 
group  in  the  circle.  There  were  two  chiefs.  The  head  chief,  generally  an  elderly 
man,  stood  in  the  west,  outside  the  circle.  He  made  the  principal  speeches  and 
prayers,  kept  time,  and  gave  orders.     He  was  supposed  to  have  frequent  visions, 

could  prophesy,  and  used  to 

j? —  ^^  tell  about  the  future  world. 

The  other  chief,  who  stood 
in  the  east,  also  outside  of  the 
w  circle,  was  a  younger  man. 
He  woke  the  people  at  day- 
break on  the  morning  of  the 
dances.  He  led  the  singing, 
and  in  every  way  helped  the 
other  chief.  Sometimes  new 
songs  were  introduced  into  these  dances,  which  the  chiefs  declared  they  had  re- 
ceived in  visions  from  the  Great  Chief.  The  head  chief  prayed,  and  then  gave 
the  order  to  begin  the  dance.  The  chief  in  the  east  began  a  song,  and,  stepping 
into  the  circle,  took  t'le  lead  of  the  dancers  (Fig.  294).  All  stamped  with  their 
feet,  and  walked  slowly  around.  While  dancing,  those  who  were  on  the  outer 
and  inner  sides  of  the  circle  held  on  to  the  sashes  of  the  dancers  in  the  middle 
row.     Young  children  danced  with  their  parents. 

The  dancers  all  sang,  and  while  dancing  moved  forward  a  step  or  two  at  a 
time.  Some  slowly  extended  both  arms  in  front  and  above  their  heads,  drawing 
them  back  slowly  in  the  same  way  until  reaching  the  breast,  the  palms  opposite 
each  other  and  close  together,  the  fingers  slightly  bent.  This  sign  means  "to 
draw  out  slowly  or  extract,"  and  was  symbolic  of  drawing  nearer  to  them  the  power 
to  which  they  prayed.  They  also  made  the  sign  of  good  will  and  blessing  (see 
p.  287).  In  another  sign  the  hands  were  extended  toward  the  right  about  the  height 
of  the  middle  of  the  body,  and  in  a  horizontal  position,  the  right  hand  foremost, 
palm  up,  the  left  hand  following  slightly  above,  palm  down.  The  hands  moved 
forward  in  three  or  four  short  jerky  motions,  then  suddenly  turned,  and  moved 
similarly  toward  the  left  side,  but  with  the  left  palm  up  and  right  palm<down.  I 
have  not  been  able  to  learn  the  meaning  of  this  sign.  Most  of  the  dancers,  how- 
ever, generally  raided  and  lowered  one  arm  at  a  time  above  the  head,  while  the 
other  arm  was  held  horizontally  across  the  breast,  then  the  extended  arm  was 
gradually  lowered,  with  fingers  partly  ber*.  until  opposite  the  other  one,  when 
both  hands  were  pressed  together  on  the  breast,  one  on  top  of  the  other.  A 
deep  sigh  was  breathed,  and  the  head  and  body  were  bent  forward.     I  do  not 


r  ^ 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


353 


■■'! 
•..lit  ■ 


know  the  exact  meaning  of  this  sign,  but  it  seems  to  mean  supplication,  or  asking 
for  pity.  Each  dancer  ejaculated  and  prayed  or  talked  vehemently  during  the 
song.  When  the  chief  of  the  east  arrived  at  the  west,  and  the  other  chief 
at  the  east,  they  stopped,  marked  time,  and  prayed  and  made  certain  signs. 
Then  the  song  was  struck  up  again,  and  they  marched  back  until  the  chiefs  were 
in  their  proper  places  again.     This  concluded  the  first  dance. 

During  the  first  dance  of  the  morning,  the  young  men  and  young  women 
were  permitted  to  touch  one  another  when  the  dancers  were  going  around.  The 
chief  called  out,  "  Now  is  your  time  to  touch,  young  man  or  young  woman." 
Any  young  man  who  desirvi.d  a  wife  then  ran  over  and  touched  the  girl  he  wanted 
on  the  breast,  and  any  young  woman  who  desired  a  husband  ran  over,  and,  taking 
hold  of  the  young  man's  sash,  followed  him,  dancing.  They  say  that  this  custom 
was  maintained  so  that  there  should  be  no  unmarried  women  in  the  tribe  (see 

P-  324)- 

After  finishing  the  four  morning  dances,  the  people  all  sat  down  and  rested. 

Afterward  a  large  mat  was  spread  on  the  ground,  and  each  woman  came  up  and 
deposited  on  it  the  food  which  she  had  brought  with  her.  During  this  time 
silence  was  preserved.  Then  one  of  the  chiefs  sat  down,  extended  his  hands 
above  the  food,  and  made  a  long  prayer,  the  import  of  which  was,  that  those  who 
were  to  partake  of  the  food  should  never  meet  with  any  harm,  especially  in  ob- 
taining and  in  preparing  their  food-supply ;  that  they  should  always  have  an 
abundance ;  also  that  all  the  animals,  birds,  roots,  berries,  and  fishes  which  the 
Indians  made  use  of  as  food,  should  be  procured  with  ease  by  the  people,  and 
without  danger  to  them  of  witchcraft,  death,  or  sickness.  He  concluded  by  say- 
ing, "  This  I  ask  from  thee."  After  the  prayer  two  young  men  came  forward, 
cut  up  the  food  and  divided  it  among  the  people,  while  the  chiefs  and  other  lead- 
ing men  made  speeches,  admonishing  the  people  to  be  good,  to  be  regular  in 
attending  the  dances,  etc.  At  noon  four  more  dances  were  performed,  followed 
by  another  feast.  At  sunset  the  people  again  danced  four  times,  and  then  dispersed 
to  their  respective  homes. 

After  sunset,  all  the  middle-aged  and  elderly  men  gathered  in  the  house  of 
the  head  chief  of  the  dances,  where  they  had  a  ceremonial  smoke.  The  chief 
took  a  large  pipe  with  a  stem  the  length  of  an  arm,  and  passed  it  around  the  cir- 
cle with  the  sun's  course,  each  one  taking  a  few  puffs.  Four  pipefuls  were  thus 
smoked.  It  is  said  that  the  chief  smoked  a  puff  to  ^he  sun  before  he  handed  the 
pipe  to  his  neighbor.  The  other  three  pipes  are  said  to  be  offered  to  the  east, 
the  zenith,  and  the  west. 

Persons  considered  unclean,  such  as  mourners  or  menstruating  women,  were 
not  excluded  from  these  dances. 

About  fifty  or  sixty  years  ago,  the  chiefs  of  the  ceremonies  began  to  hold 
these  dances  once  a  week,  on  Saturdays,  and  kept  the  days  by  cutting  notches  in 
sticks.     Shortly  after  this,  the  people  learned  from  the  Okanagon  some  words 


354 


TEIT,  THE  THOMPSON    INDIANS  OF  BRITISH  COLUMBIA. 


Hi 


r  • 


which  they  introduced  into  their  prayers.  The  dancers  uttered  them  while  dan- 
cing, and  the  chief  used  them  when  blessing  the  food.  The  meaning  of  these 
words  was,  "  The  name  of  the  Father,  the  name  of  the  Son,  and  of  the  Good 
Spirit."  They  also  learned  to  cross  themselves  while  dancing.  Shortly  after  the 
advent  of  the  white  miners,  in  1858,  these  dances  fell  altogether  into  disuse. 

At  irregular  periods  other  prayers  were  made  inside  the  lodges  in  the  morning, 
and  sometimes  also  in  the  evening.  The  people  all  knelt  in  a  circle  round  the  fire, 
facing  inward.  The  prayers  were  to  "  the  chief,"  the  oldest  or  the  most  important 
man  leading  the  singing  and  making  the  prayers,  which  were  about  the  same  as 
those  said  in  the  dance.  The  sign  they  used  in  praying  was  that  of  good  will 
(see  p.  287),  but  sometimes  it  was  made  to  the  left  side  only. 

Guardian  Spirits. —  Each  person  had  his  guardian  spirit,  which  he  acquired 
during  the  puberty  ceremonials.  Only  a  few  shamans  inherited  their  guardian 
spirits  without  such  ceremony  from  their  parents,  who  had  been  particularly 
powerful.  The  guardian  spirits  of  these  parents  appeared  to  them,  uncalled  for, 
in  dreams  and  visions.  All  animals  and  objects  possessed  of  mysterious  powers 
could  become  guardian  spirits,  but  their  powers  were  somewhat  differentiated. 

The  following  were  the  favorite  guardian  spirits  of  shamans.  Heavenly  bodies: 
sun,  moon  (rather  rare),  stars.  Milky  Way,  Pleiades,  Morning  Star.  Natural 
phenomena :  sunset,  thunder  or  thunder-bird,  wind,  rain,  rainbow,  snow,  water, 
ice,  lake,  cascade,  fire,  cold,  heat,  tops  of  mountains,  snow-capped  mountains. 
Animals  :  coyote,  otter,  badger,  grisly  bear,  wolf,  dog,  skunk,  weasel,  ermine, 
eagles  of  all  kinds,  chicken-hawk,  owls  of  all  kinds,  raven,  ducks  of  all  kinds, 
swan,  crane,  loon,  snakes,  lizards,  and  fish  of  all  kinds.  Part  of  an  animal :  bird's 
down.  Trees :  cedar,  fir,  yellow  pine,  burnt  trees,  stumps.  Objects :  tobacco, 
pipe.  The  most  powerful  among  these  were  the  otter,  wolf,  eagle,  rattlesnake, 
badger,  chicken-hawk,  grisly  bear,  and  also  coyote  and  owl. 

The  following  were  guardian  spirits  of  shamans  only.  Natural  phenomena: 
night,  fog,  blue  sky,  east,  west.  Man  and  parts  of  human  body  :  woman,  adoles- 
cent girl,  child,  hands  of  man,  feet  of  man,  privates  of  man,  privates  of  woman. 
Animal :  bat.  Objects  referring  to  death  :  land  of  souls,  ghosts,  lodge  and  poles 
at  grave,  heaps  of  rocks  at  graves,  dead  man's  hair,  bones,  and  teeth. 

The  ceremonial  training  necessary  for  becoming  a  shaman  extended  over  a 
much  longer  period  —  sometimes  years  —  than  that  necessary  for  becoming  a 
warrior,  hunter,  fisherman,  or  gambler.  Among  the  Lower  Thompsons  a  shaman 
who  desired  to  obtain  a  dead  person  for  his  guardian  spirit  placed  a  skull  in  front 
of  his  private  sweat-hous«,  and  danced  and  sang  around  it.  Then  he  took  it  into 
the  sweat-house,  where  he  kept  it  all  night.  He  sang  and  prayed  to  the  soul  of 
the  deceased  person  to  whom  the  skull  belonged  to  impart  to  him  the  desired 
knowledge. 

The  favorite  guardian  spirits  of  warriors  were:  —  Heavenly  body:  sun. 
Natural    phenomena:    thunder    or    thunder-bird,    water,    tops    of    mountains. 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


355 


Animals :  grisly  bear,  wolf,  eagles  and  hawks  of  all  kinds,  raven.  Part  of  body  : 
blood.  Objects :  all  kinds  of  weapons,  including  arrow,  bow,  knife,  tomahawk, 
gun,  bullet,  arrow-head.  The  most  powerful  among  these  were  arrow,  knife,  and 
other  weapons,  the  sun,  the  thunder,  the  eagle,  the  grisly  bear,  and  the  hawk. 

Guardian  spirits  of  the  hunter  were  :  —  Natural  phenomena  :  water,  tops  of 
mountains.  Animals  :  grisly  bear,  black  bear,  wolf,  wolverine,  lynx,  coyote, 
marten,  fisher,  mink,  deer,  elk,  beaver,  hoary  marmot,  hawks  of  all  kinds,  owls  of 
all  kinds,  raven,  crow,  magpie,  blue  grouse.  Parts  of  animals  :  deer's  tail,  deer's 
nose.  Objects :  canoe,  snare.  Most  powerful  among  these  were  the  wolf, 
wolverine,  and  owl. 

Guardian  spirits  of  fishermen  were:  —  Natural  phenomenon:  water.  Ani- 
mals :  loon,  all  kinds  of  ducks,  almost  all  kinds  of  fish.  Objects  :  dug-out  canoe, 
bark  canoe,  paddle,  and  fishing  utensils,  such  as  nets,  spears,  lines,  hooks,  weirs, 
parts  of  weirs. 

Gamblers,  runners,  etc.,  had  the  following  guardian  spirits.  Natural  phe- 
nomena: creek,  spring,  stone,  dawn  of  day.  Animals:  horse,  muskrat,  common 
marmot,  rock-rabbit,  big-horn  sheep,  mountain-goat  (used  principally  y  the 
Lower  Thompsons),  buffalo,  antelope  (these  two  used  often  by  Okanagon), 
caribou  (used  often  by  Shuswap),  porcupine,  woodpeckers  of  all  kinds,  whippoor- 
will,  bluejay,  willow  grouse,  ptarmigan,  prairie-chicken,  plover,  goose,  humming- 
bird, frog,  some  kinds  of  flies,  horsefly,  wasp,  bee,  mosquito,  ant,  spider,  wood-worm 
Part  of  animal :  feathers.  Objects  :  sweat-house,  tools  of  various  kinds,  mocca- 
sins, Tsamulaux  (?),  red  and  black  paint,  dentalia.  Parts  of  plants :  fir-branch, 
pine  and  fir  cones. 

Guardian  spirits  of  women  were :  —  Animal :  mountain  goat.  Objects :  basket, 
kettle,  root-digger,  packing-line. 

Animals  that  had  no  mysterious  power  did  not  become  guardian  spirits  of 
men.  Such  were,  for  instance,  the  mouse,  chipmunk,  squirrel,  rat,  fool-hen,  but- 
terfly. Only  few  birds,  and  hardly  any  trees  or  herbs,  could  become  guardian 
spirits. 

It  is  believed  that  all  animals  have  names  of  their  own,  which  may  be  re- 
vealed by  the  guardian  spirits.  The  knowledge  of  these  names  gives  a  person 
additional  power  over  the  animals.  A  man  who,  knowing  the  name  of  the  grisly 
bear,  for  instance,  addresses  him,  gains  so  much  power  over  him  that  the  bear  at 
once  becomes  gentle  and  harmless.  This  knowledge  is  not  imparted  to  others, 
except  perhaps  by  a  father  to  his  son. 

The  frequent  occurrence  of  guardian  spirits  that  are  only  part  of  an  ani- 
mal or  weapon,  as  a  deer's  nose,  the  nipple  of  a  gun.  the  left  or  right  side  of  any 
thing,  the  head,  the  hand,  the  hair,  the  tail  of  an  animal,  is  remarkable.  Some 
Indians  had  guardian  spirits  of  unusual  color  or  of  some  particular  color,  —  a 
gray  tree,  a  white  stump,  a  white  horse,  a  black  dog,  a  spotted  dog  or  fish,  a 
black  fox,  a  blue  sky,  a  red  cloud,  a  black  fog,  a  red  fish,  etc.     The  favorite, 


II  r 

0. 


12 


356 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


colors  seem  to  have  been  blacV,  white,  spotted,  red,  and  blue,  —  the  first  three 
most  frequently  for  animals,  and  the  last  two  for  natural  phenomena  or  objects 
in  nature. 

It  is  evident  from  the  above  list  that  each  person  partook  of  the  qualities 
with  which  his  guardian  spirit  was  endowed.  For  this  reason  certain  guardian 
spirits  were  also  considered  more  powerful  than  others.  Thus  a  man  who  had 
the  grisly  bear  or  thunder  for  his  protector  would  become  a  much  better  and 
fiercer  warrior  than  another  who  had  a  crow,  a  coyote,  or  a  fox. 

The  Sun  seems  to  have  been  the  special  deity  of  the  warrior,  for  to  him  he 
prayed,  particularly  while  he  was  trying  to  obtain  his  guardian  spirit.  When  the 
Sun  appeared  to  a  warrior  in  his  dreams,  it  was  a  sign  that  he  was  going  to  be 
killed  or  wounded.  He  who  could  escape  harm  after  getting  one  pf  these  warn- 
ings from  the  Sun  was  supposed  to  have  a  very  powerful  guardian  spirit  indeed. 

Before  starting  on  the  war-path,  the  men  often  sweat-bathed  for  several  days, 
and  supplicated  their  guardian  spirits  for  success  and  protection.  They  also 
danced  a  circular  dance  directed  against  the  sun's  course,  in  which  the  dancers, 
in  their  feathers  and  paint,  and  fully  armed,  went  through  a  mimic  battle.  Each 
man  went  through  the  whole  pantomime  of  war,  imitating  the  sounds  of  the 
animal  which  was  his  guardian  spirit,  and  shouting,  grunting,  and  whooping. 
This  was  accompanied  by  the  beating  of  drums.  Most  of  the  young  men,  when 
dancing  the  war-dance,  supplicated  the  Sun  for  aid,  pointing  their  weapons 
toward  him. 

While  the  men  were  on  the  war-path,  the  women  performed  dances  at 
frequent  intervals.  These  dances  were  believed  to  secure  the  success  of  the 
expedition.  The  dancers  flourished  their  knives,  threw  long  sharp-pointed  sticks 
forward,  or  drew  sticks  with  hooked  ends  repeatedly  backward  and  forward. 
Throwing  the  sticks  forward  was  symbolic  of  piercing  or  fighting  off  the  supposed 
enemy,  and  drawing  thtn\  back  was  symbolic  of  drawing  their  men  from  danger. 
The  stick  with  the  hooked  end  was  the  one  supposed  to  be  the  best  adapted 
for  this  latter  purpose.  The  women  always  pointed  their  weapons  toward  the 
enemy's  country.  They  painted  their  faces  red,  and  sang  while  dancing,  and 
supplicated  the  weapons  of  war  to  preserve  tiieir  iuisbands,  and  help  them  kill 
many  enemies.  Some  had  eagle-down  stuck  on  the  points  of  their  sticks.  When 
the  dance  was  at  an  end,  these  weapons  were  hidden.  If  a  woman  had  a  husband 
in  the  war-party,  and  she  thought  she  saw  hair  or  part  of  a  scalp  on  the  wt;ipon 
when  taking  it  out,  she  knew  that  her  husband  had  killed  an  enemy.  If  she 
thought  she  saw  blood  on  the  weapon,  it  was  a  sign  that  her  husband  had  been 
wounded  or  killed. 

Only  warriors  whose  guardian  spirits  gave  them  the  mystery  of  the  scalp 
would  take  or  wear  scalps.  In  order  to  obtain  this  mystery,  or,  as  it  is  expressed, 
to  "know"  scalps  and  become  proof  against  them,  some  warriors  washed  theihi- 
selves  in  water  in  which  arrow-heads  had  been  placed,  or  prayed  to  the  weapons 


f) 


f'. 


■  b 
'I" 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


357 


for  knowledge.  If  they  wore  a  scalp  and  did  not  know  its  mystery,  evil  might 
befall  them.  A  few  men  wore  as  many  as  ten  or  twelve  scalps  attached  to  their 
"horns"  (see  p.  226),  their  hair,  their  belt,  and  their  weapons.  Scalps  were 
looked  upon  as  "  spirits  "  by  warriors  who  took  them  regularly. 

If  a  warrior  was  wounded,  often  another  warrior  would  go  up  to  him  and  say, 
"You  are  only  hurt  a  little,  and  yet  you  faint."  Then  he  would  take  an  arrow 
and  hit  him  with  it  several  times  over  the  body,  at  the  same  time  singing  a 
soncr,  and  saying,  "  My  wolf  arrow  will  make  you  well,"  etc. 

Warriors  who  had  the  arrow,  knife,  or  other  weapons  as  their  chief  guardian 
spirit,  were  protected  against  hostile  weapons ;  for  instance,  if  an  arrow  struck 
them,  which  was  not  often  the  case,  the  blood  was  vomited  up,  and  the  wound 
healed  in  a  short  time.  They  seldom  wore  armor,  and  generally  took  the  most 
dangerous  places  in  battle. 

When  a  man  killed  an  enemy,  he  blackened  his  own  fat"  with  charcoal.  If 
this  were  neglected,  the  spirit  of  the  victim  would  cause  him  to  become  blind. 
Warriors  often  smoked  to  the  sun,  and  sometimes  to  the  four  points  of  theea^-th, 
probably  commencing  with  the  east.  Some  warriors  painted  patterns  on  their 
bodies  according  to  their  dreams.  Weapons  were  often  painted  with  designs 
representing  skeletons  (see  Fig.  245). 

Tail-feathers  of  the  golden  eagle  were  formerly  highly  valued.  They  were 
used  by  shamans  and  warriors  for  decorating  their  hats,  head-bands,  hair,  and 
weapons.  Any  person  who  wore  the  feathers  of  this  bird  was  supposed  to 
possess  it  as  his  guardian  spirit,  or  tx)  claim  equality  in  power  with  the  shamans. 
Some  warriors  did  not  dare  to  use  them,  but  wore  instead  what  was  considered 
next  best, —  the  tail-feathers  of  the  chicken-hawk.  The  golden  eagle  was  of  more 
value  to  shamans  than  to  any  one  else.  The  chicken-hawk  was  more  potent  for 
the  ordinary  warrior. 

Some  men  committed  suicide  in  the  attempt  to  test  the  powers  of  their  guar- 
dian spirits  to  bring  them  to  life  again.  It  has  happened  that  a  man  who 
boasted  of  the  powers  of  his  guardian  spirit  was  shot  by  some  one  desirous  of 
testing  the  power  of  the  guardian  spirit  of  the  boaster,  or  in  order  to  find  out  if 
the  man  was  bullet  or  arrow  proof. 

Soul. —  Every  living  person  has  a  soul.  All  animals  and  everything  that 
grows,  such  as  trees  and  herbs,  and  even  rocks,  fire,  and  water,  are  believed  to 
have  souls,  since  they  were  people  during  the  mythological  age.  The  souls  of 
men,  animals,  plants,  and  inanimate  objects,  appear  in  the  lower  world  as  they 
did  in  ours  at  the  time  of  their  death.  Souls  continue  to  live  and  to  occupy 
themselves  as  they  did  in  our  world ;  but  they  have  no  sickness,  and  suffer  no 
want.  Deer  are  always  at  hand  ready  to  be  killed,  and  berries  ready  to  be 
picked.  It  seems  that  most  of  the  Indians  believe  that  in  this  lower  world  chil- 
dren do  not  continue  to  grow,  and  that  women  do  not  bear  children.  It  is 
believed  that  the  setting  sun  draws  the  soul  along;  therefore  the  Indians  never 
sleep  with  their  heads  toward  sunset. 


I  bi*! 


tJi  ■ 

p.  i 

•5 


358 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


Each  soul  has  a  shadow ;  and  when  a  person  dies,  it  remains  behind  in  this 
world.  It  is  the  ghost  of  the  departed,  which  may  stay  for  a  short  while  only,  or 
for  many  years.  On  the  death  of  a  person,  the  ghost,  it  is  said,  wanders  around, 
and  visits  for  four  days  and  four  nights  the  persons  and  places  that  the  dead  one 
had  been  wont  to  visit.  After  that,  it  generally  haunts  the  place  where  the  de- 
parted died  or  is  buried.  The  dead  try  to  throw  sickness  into  their  surviving 
relatives,  that  they  may  be  joined  by  them  in  the  underworld. 

When  people  have  been  killed,  ghosts  are  said  to  haunt  the  spot  for  many 
years.  Ghosts,  although  ordinarily  invisible,  have  a  kind  of  body,  for  shamans 
or  other  skilled  persons  can  see  them  ;  and  dogs  and  horses  can  often  see  them 
when  people  cannot.  They  appear  only  at  night,  and  are  thought  to  sleep  with 
the  bones  during  the  day.  Whistling  after  dark  is  a  means  of  attracting  ghosts. 
It  is  especially  dangerous  to  do  so  the  first  four  nights  after  a  person's  death.  If 
any  one  hears  ghosts  singing  or  shouting,  he  should  imitate  them,  else  they  might 
come  to  him.  A  horseshoe  nailed  above  the  door  or  in  the  house,  or  carried  on 
the  person,  keeps  away  ghosts.  If  a  man  rides  a  horse  with  shoes  on,  or  wears 
bell-spurs  on  his  feet,  no  ghosts  will  come  near  him. 

Ghosts  have  the  same  form  as  the  souls  whose  shadows  they  are.  They  are 
naked,  or  but  partly  clothed.  They  are  of  a  light-gray  color.  The  mouth  and 
the  eyes  appear  like  a  blue  fire.  The  privates  of  the  ghost  of  a  male  appear  like 
moving  fire  or  flame.  Blue  fires,  said  to  be  the  breath  of  the  ghosts,  are  often 
seen  at  night  near  graves  or  graveyards.  Ghosts  generally  lean  forward  when 
walking,  the  upper  part  of  the  body  having  a  jerky  movement.  The  toe  or  finger 
nail,  hair  of  the  head,  or  any  bone  of  the  body,  of  a  dead  man,  may  assume 
the  form  of  a  ghost,  and  pursue  persons.  When  shot  with  an  arrow,  the  ghost 
generally  cries  out  like  a  man,  and  disappears  at  once,  leaving  only  a  bone,  hair, 
or  nail  in  its  place,  according  to  the  part  of  the  body  that  was  struck,  and  returns 
to  where  the  body  is  buried.  Ghosts,  when  pursuing  a  person,  will  never  leave 
the  trail,  so  that  they  can  easily  be  avoided  by  turning  aside  from  the  trail.  With 
these  particulars,  they  are  easily  distinguished  from  living  beings.  Sometimes 
ghosts  are  seen  watching  people,  only  part  of  their  heads  or  the  upper  part  of 
their  bodies  being  visible. 

It  is  believed  that  sometimes  ghosts  will  eat  or  drink  of  the  food,  and  smoke 
of  the  tobacco,  of  a  living  person,  and  that  when  leaving  they  take  his  soul  away. 

If  a  man,  on  seeing  a  ghost,  takes  out  his  pipe  and  begins  to  smoke,  the 
ghost  at  once  disappears.  Persons  who  have  no  guardian  spirit  swoon  if  they  see 
a  ghost  approaching.  If  a  man  runs  from  a  ghost,  the  latter  will  run  after  him, 
and  may  throw  stones  or  bones  at  him.  Should  a  person  unknowingly  camp  or 
sleep  near  their  haunts,  they  will  sometimes  throw  stones  or  bones  at  him,  or 
trouble  his  dreams.  When  a  cheerful  and  brave  person  feels  depressed  or  afraid, 
the  Indians  say,  "  An  unseen  spirit  or  ghost  may  be  near  him." 

The  souls  of  people  who  commit  suicide  do  not  go  to  the  land  of  souls.  The 
shamans  declare  they  never  saw  such  people  there  ;  and  some  say  that  they  have 


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359 


looked  for  the  souls  of  such  people,  but  could  not  find  their  tracks.  Some  sha- 
mans say  they  cannot  locate  the  place  where  the  souls  of  suicides  go,  but  think 
they  must  be  lost,  because  they  seem  to  disappear  altogether.  Others  say  that 
these  souls  die,  and  cease  to  exist.  .Still  others  claim  that  the  souls  never  leave 
the  earth,  but  wander  around  aimlessly. 

People  who  are  drowned  do  not  go  to  the  abode  of  souls.  Some  say  they 
too  cease  to  exist,  or  that  their  souls  remain  in  the  water.  Others  affirm  that  the 
souls  of  drowned  people  travel  on  the  water,  and,  following  the  rivers  and  lakes, 
at  last  arrive  at  a  country  beyond  the  waters,  where  the  shaman  cannot  follow 
them.  Still  others  believe  that  such  souls  reach  the  land  of  the  ghosts,  following 
a  circuitous  trail  that  leads  over  the  waters.  If  these  souls  went  over  the  trail  of 
the  dead,  the  shamans  would  be  able  to  see  their  tracks. 

All  other  people  go  to  the  land  of  souls,  including  children  of  all  ages,  still- 
born and  new-born  infants,  and  even  miscarriages.  Some  declare  that  the  souls 
of  warriors  killed  in  battle  travel  more  quickly  than  any  others.  Others  say  that 
a  person  who  has  been  good  reaches  the  land  of  the  souls  much  sooner  than  a 
person  who  has  lived  an  evil  life. 

Most  Indians  believe  that  in  but  few  cases  do  souls  return  in  new-born  infants. 
For  Instance,  when  a  male  child  dies  in  infancy,  and  afterward  the  mother  gives 
birth  to  another  male  child,  they  say  this  is  the  first  child  come  back  again.  If 
he  dies,  and  the  mother  again  has  a  male  child,  it  is  still  the  same  one  that  died 
come  back  again.  One  reason  given  for  this  is,  that  when  a  woman's  infant  dies, 
the  next  one  born  is  almost  always  of  the  same  sex  as  the  one  that  died.  They 
do  not  believe  that  the  soul  of  an  elderly  person  can  be  reborn,  nor  that  the  soul 
of  a  male  infant  can  be  born  again  in  a  female  infant,  nor  that  the  soul  can  return 
in  an  Infant  having  a  different  mother.  Formerly  this  belief  was  more  general 
than  it  is  now. 

The  souls  will  continue  to  stay  in  the  country  of  the  dead  until  the  "  Old 
Man"  and  "Coyote"  shall  return  to  this  world.  They  will  be  preceded  by 
messengers.  They  will  come  from  the  east,  and  bring  the  souls  back  on  clouds  of 
tobacco-smoke  ;  according  to  others,  r       ed  clouds  or  on  the  aurora. 

Owing  to  the  repeated  assertions  of  many  shamans,  it  has  become  an  established 
belief  that  only  those  Indians  who  are  not  Christians  go  over  the  old  trail  to  the 
spirit-land,  while  those  who  profess  to  be  Christians  go  by  a  new  trail.  For  a  long 
time  after  death,  the  souls  of  Christian  Indians  wander  around  from  one  graveyard 
to  another.  The  truest  Christians  and  helpers  of  the  priests  must  wander  about 
for  the  longest  time.  Then  the  soul  leaves,  going  by  a  trail  which  ascends  toward  the 
south  (some  say  north),  and  finally  reaches  the  sky.  Here  it  stays  a  short  time, 
and  sees  the  Chief,  to  whom  it  confesses  its  sins.  Then  it  goes  on  a  trail  down- 
ward toward  the  west,  and  finally  reaches  the  old  abode  of  shades.  But  not  all  of 
them  reach  there,  and  it  is  not  known  what  becomes  of  the  others.  Some  say  the 
best  Christians  may  possibly  be  retained  by  the  Chief,  while  the  very  bad  ones 


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TEIT,  THE  THOMPSON   INDIANS  OK   BRITISH  COLUMBIA. 


are  either  extinifiiislied  or  "drop  down."  Others  maintain  that  they  all  finally 
reach  the  old  land  of  shades,  wliere  they  join  the  other  Indians.  Some  say  that, 
even  in  old  times,  tlu:  shamans  could  not  find  the  tracks  of  a  person  who  was 
very  bad,  so  they  supposed  some  of  these  very  bad  Indians,  like  suicides,  never 
went  to  the  land  of  souls.  These,  however,  were  very  few.  Such  souls  simply 
vanished.  They  were  not  lost  by  slipping  from  tho  log  wlien  crossing  the  river 
(see  p.  342). 

It  is  believed  that  every  person  and  animal  has  a  time  set  when  it  must  die, 
and  that  nothing  can  kill  it  if  its  time  has  not  come.  If  a  good  shot  misses  a 
deer  at  close  range,  they  say  the  deer's  time  for  dying  had  not  come,  therefore  it 
could  not  be  killed.  When  a  deer  acts  foolishly,  and  walks,  as  it  were,  into  the 
jaws  of  death,  it  is  said  that  its  time  has  come  and  it  wants  to  die.  If  a  person 
dies  suddenly,  they  say  he  arrived  at  his  time,  and  that  therefore  he  died. 

The  soul  may  leave  the  body  a  long  time  before  death,  although  it  does  not 
do  so  as  a  rule.  If  the  soul  leaves  the  body,  the  latter  must  soon  die,  unless  the 
soul  returns.  Whenever  tke  soul  reaches  the  spirit-land,  the  body  immediately 
dies.  The  body  needs  the  soul,  but  the  soul  does  not  need  the  body.  Life  and 
breath  are  necessary  to  this  life.  The  soul  does  not  need  them,  and  has  no  real 
connection  with  them. 

Shamanism.  —  Shamans  accomplished  their  supernatural  feats  by  the  help  of 
their  guardian  spirits,  who  gave  them  instruction  by  means  of  visions  or  dreams. 
Females  as  well  'as  males  could  become  snamans,  but  at  present  there  are  only 
few  female  shamans  in  existence.  Some  shamans  have  staffs  (especially  old 
shamans),  which  are  painted  symbolically,  representing  lightning,  snakes,  etc.,  or 
their  guardian  spirits.  P'igures  of  these  are  also  carved  or  painted  on  their  pipes 
(see  Fig.  306).  They  were  believed  to  have  the  power  of  causing  and  curing 
diseases  due  to  witchcraft  or  to  the  loss  of  the  soul.  They  caused  sickness  by 
shooting  their  enemy  with  their  spirit.  The  nasal  bones  of  the  deer  were  often 
used  by  shamans  for  shooting  persons.  They  were  shot  by  their  thoughts  or 
by  the  help  of  their  guardian  spirits.  The  victim  took  sick  at  once,  and  com- 
plained of  his  head  being  sore. 

It  was  said  that  a  shaman  could  most  easily  bewitch  a  person  who  was  eat- 
ing, drinking,  or  smoking:  therefore  Indians  who  were  afraid  of  being  bewitched 
avoided  doing  so  in  the  presence  of  an  unknown  shaman.  Clippings  of  finger 
and  toe  nails  were  burned,  and  loose  hair  which  came  out  with  combing  was 
buried,  hidden,  or  thrown  into  the  water,  because,  if  an  enemy  got  possession 
of  hair  or  nails,  he  might  bewitch  the  one  to  whom  they  belonged.  If  an  enemy 
gained  possession  of  the  weapons  of  a  man,  he  also  obtained  power  over  their 
owner,  and,  if  he  wished,  he  could  bewitch  him,  take  away  his  luck,  hurt  or  kill 
him.  If,  however,  the  owner  of  the  weapons  was  stronger  in  magic  than  the 
person  who  took  them,  the  effect  was  the  reverse,  and  the  latter  often  became 
sick,  or  died.     Some  shamans  threw  sickness  on  persons  by  drawing  their  souls 


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toward  the  sun.  This  caused  fainting-fits.  As  these  fits  became  more  frequent, 
the  souls  were  said  to  be  approachinjj  the  sun  ;  and  when  tiiey  ahiiost  reached  it, 
the  persons  died.  This  was  a  disease  very  difficult  to  cure.  Shamans  also  threw 
sickness  on  persons  by  making  gl  jsls  frequent  their  houses. 

At  the  present  day  the  young  men,  young  women,  boys  and  girls,  are  afraid 
to  wear  about  their  persons  anything  unusual  in  ti>e  shape  of  clothes  or  orna- 
ments ;  for  instance,  anything  pertaining  to  the  old  style  of  dress,  as  feathers, 
fur  hats  or  caps,  or  head-bands  made  of  skin.  They  say  that  a  strange  shaman, 
seeing  them  wearing  anything  of  the  kind,  might  test  their  powers ;  and  that  in 
consequence  they  might  be  bewitched  or  killed,  because  none  of  them  have 
performed  the  puberty  ceremonials  properly,  and  most  of  them  have  no  guar- 
dian spirits.  If  a  boy  who  is  wearing  a  cap  made  of  animal  skin,  or  a  head- 
band with  feathers,  intends  to  go  to  town,  or  some  other  place  where  he  may  be 
seen  by  many  Indians,  particularly  by  strangers,  his  parents  will  tell  him  to  take 
off  his  head-dress,  and  wear  a  hat  or  cap  of  white  man's  manufacture.  This  partly 
accounts  for  so  little  of  the  old  Indian  style  of  dress  bejng  worn  by  young  people 
at  the  present  day. 

Sometimes  shamans  were  killed  by  the  relatives  of  a  man  whom  it  was 
thought  they  had  bewitched.  Fearing  witchcraft,  tha  people  .treated  the  shamans 
with  respect.  Certain  actions  were  considered  offensive  by  shamans.  To  startle 
a  shaman,  or  to  eat  meat,  especially  venison,  without  first  inviting  him  to  eat, 
were  among  these.  No  one  allowed  his  shadow  to  fall  on  a  shaman  ;  but  there 
was  no  harm  if  the  shadow  of  the  latter  fell  on  the  form(;r.  It  was  held  that 
sometimes  a  spell  of  bad  luck  was  thrown  on  a  hunter  or  trapper  by  a  shaman. 
In  such  cases  the  spell  sometimes  remained  for  years,  unless  the  victim  had  re- 
course to  some  person  possessed  of  the  power  or  knowledge  to  break  it.  It  was 
said  of  a  person  under  this  kind  of  spell,  that  a  ghost  walked  beside  him  while  he 
was  hunting.  The  animals  were  aware  of  this,  and  would  disappear  before  he  had 
time  to  shoot  them  ;  or  if  at  times  the  animals  did  not  see,  hear,  or  smell  him  or 
the  ghost,  but  gave  him  a  chance  to  shoot  at  them,  he  was  unnerved  by  the  ghost, 
which,  unseen  to  him,  accompanied  him,  so  that  he  always  missed  his  mark.  If 
the  spell  were  thrown  on  him  by  a  man  whose  spirit  was  the  deer,  the  deer  knew 
or  were  warned  of  his  coming,  and  kept  out  of  sight.  Shamans  also  had  the 
power  to  kill  animals  by  their  spirits,  except  the  rep'-esentatives  of  their  own 
guardian  spirits.  The  only  animal  which  no  shaman  could  kill  by  bis  spirit  was 
the  deer.  —  For  fear  of  being  bewitched,  hunters  always  spoke  very  modestly  of 
their  successes,  else  they  might  excite  the  envy  of  greater  hunters,  who  would 
throw  a  spell  upon  them.  —  A  stranger  ought  not  to  be  awakened  by  shaking,  but 
by  calling  only.      He  might  bewitch  a  persoft  who  awoke  him  rudely. 

The  shaman,  when  called  to  visit  a  sick  person,  appeared  with  his  face 
painted  red,  and  either  wearing  a  large  fur  hat  decorated  with  eagle  tail-i'eathers 
and  with  the  skins  of  small  animals  as  pendants,  or  else  having  these  ornaments 


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fastened  in  his  iiair.  Sometimes  he  wore  a  kind  of  mask  made  of  a  mat  pinned 
together  over  his  head.  Around  his  knees  and  ankles  he  wore  strings  of  deer-hoofs, 
which  rattled  as  he  walked  or  danced.  Skiii  of  albino  deer  was  considered  to 
possess  mysterious  power,  and  was  generally  worn  by  shamans,  or  made  into  caps 
or  into  tobacco-pouches  by  them.  The  shaman  did  not  accept  any  payment  for 
the  first  j>atient  whom  he  treated.  It  is  said  that  some  shamans  were  able  to 
ascertain  the  cause  of  sickness,  only  after  their  guardian  spirits  had  entered  their, 
chests.  If  the  first  guardian  spirit  whom  they  called  did  not  give  the  desired  in- 
formation, the  shaman  called  another-  one.  If  the  guardian  spirit  refused  to 
enter  the  shaman's  body,  but  jumped  back  as  soon  as  he  approached  him,  it  was 
a  sure  sign  that  the  patient  would  die.  After  seeing  the  patient,  the  shaman  de- 
clared the  nature  of  the  disease,  generally  adding  that  he  had  gained  knowledge 
about  it  by  certain  dreams  which  he  had  previously  had.  No  matter  what  he 
pronounced  to  be  the  cause  of  the  disease,  the  process  of  curing  it  was  much  the 
same  in  each  case.  Having  painted  his  hair,  and  sometimes  his  hands  and  chest, 
red,  and  divested  himself  of  his  robe  and  shirt,  he  proceeded  by  means  of  incanta- 
tions to  expel  the  disease  from  the  body  of  the  patient.  He  had  a  small  basket 
standing  near  him,  in  which  he  kept  some  water,  which  he  put  into  his  mouth, 
and  sprayed  it  either  over  or  in  front  of  the  patient's  body.  Some  shamans  were 
said  to  be  able  to  make  the  water  in  their  basket  increase  or  decrease,  or  boil, 
by  supernatural  means.  Others  had  a  small  fire  burning  near  them.  They 
swallowed  glowing  embers  and  burning  sticks.  Some  shamans  seem  to  have  had 
some  knowledge  of  sleight-of-hand  ;  and  others  possessed  the  power  to  hypnotize. 
Probably  ventriloquism  was  not  altogether  unknown  to  some.  There  is  no  doubt 
that  the  majority  of  them  believed  themselves  to  be  possessed  of  the  powers  they 
claimed. 

Some  shamans,  when  treating  a  sick  person,  disliked  to  have  people  yawn, 
scratch  their  heads,  or  make  any  noise,  as  it  was  said  to  interfere  with  the  spell. 
During  the  greater  part  of  the  time  that  the  shaman  was  performing,  he  kept  up 
his  song  which  had  been  given  to  him  by  his  guardian  spirit,  and  sometimes 
he  imitated  the  latter  both  by  voice  and  gesture.  At  intervals  he  turned  his 
song  into  a  conversation  with  his  spirit,  which  was  rather  unintelligible  to  the 
listeners.  Some  shamans  improvised  their  song.  While  he  was  singing,  he 
gesticulated,  sometimes  with  his  arms  and  sometimes  with  his  body,  while  he  kept 
time  with  his  feet.  Sometimes  he  would  break  into  a  kind  of  dance,  in  which  he 
went  through  many  jerking  and  jumping  motions  with  his  body  and  legs.  He 
also  often  blew  on  the  body  of  the  patient,  and  repeatedly  made  passes  over  it 
with  his  hands.  Some  shamans,  after  singing  their  songs,  thereby  invoking  the  aid 
of  their  spirits,  immediately  proceeded  to  remove  the  disease  by  sucking.  If 
successful,  they  showed  the  disease  to  the  people  by  spitting  it  out  of  the  mouth. 
The  disease  was  then  seen  to  be  a  deer-hair,  if  the  patient  had  been  hurt  by  deer 
or  the  non-observance  of  certain  customs  in  hunting ;  or  blood,  if  he  had  been 


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TEXT,  THE  THOMPSON   INDIANS  OF   BRITISH  COLUMBIA. 


363 


hurt  through  the  evil  influence  emanating  from  a  woman  during  her  menstrual 
periods ;  or  a  bone  tied  around  the  middle  with  deer's  hair,  if  1.^  was  bewitched 
by  a  hostile  shaman.  When  a  person  was  believed  to  be  bewitched,  a  powerful 
shaman  was  summoned,  who  sucked  the  disease  out  of  the  person's  brow.  A 
hole  or  marV  v.a:,  l-ft  in  the  brow,  from  which  blood  flowed.  Then  the  shaman 
showed  the  bone  he  had  removed,  with  bloody  deer's  hair  twisted  around  it.  He 
threw  it  a  long  distance  away,  and  before  long  the  shaman  who  had  shot  the  bone 
was  taken  sick.  In  other  cases  the  shaman,  after  pulling  out  the  dibi^ase,  turnt  a 
towards  the  west,  threw  it  in  that  direction,  and  blew  at  it  four  times. 

Often  contests  occurred  among  shamans,  where  the  one  having  the  most 
cunning  or  powerful  spirit  conquered  the  others,  resulting  in  their  death,  or  in 
leaving  the  marks  of  his  victory  in  the  shape  of  distorted  faces  or  crippled  bodies. 

Sometimes  the  shams n  ordered  certain  parts  of  the  patient's  body  to  be 
painted  according  to  his  dreams,  or  to  the  order  of  his  guardian  spirit.  As  a  rule, 
the  painting  had  no  relation  to  the  affected  part  of  the  body.  The  meaning  of 
these  designs  was  known  only  to  the  shaman  himself.  The  usual  parts  of  the 
body  painted  were  the  chest  from  the  navel  up,  or  across  the  chest  between  the 
nipples.  Occasionally  other  parts  of  the  body  were  also  painted,  such  as  the  legs 
or  arms.  One  shaman  had  a  great  reputation  for  treating  childless  women.  He 
made  them  eat  the  root  of  Peucedanum  macrocarpum  Nutt.,  painted  the  upper 
part  of  their  faces  according  to  his  dreams,  and  made  them  promise  to  give  their 
children  the  names  he  had.  assigned  to  them.  Such  names  were  according  to  his 
dreams,  and  consisted  generally  of  names  of  mammals,  birds,  water,  or  natural 
objects. 

Before  beginninqr  to  treat  a  patient,  the  shaman  frequently  pulled  out  his  long 
pipe,  from  which  hung  eagle-feathers,  and  took  a  smoke  ;  for  smoking  was  looked 
upon  as  a  means  of  communication,  not  only  between  the  shaman  and  his  guar- 
dian spirit,  but  also  between  him  and  the  spirit-world.  For  this  reason  many 
Indians  will  not  use  a  shaman's  pipe.  An  explosion  that  takes  place  in  a  shaman's 
pipe  is  considered  a  "  mystery,"  and  is  supposed  to  be  a  bad  omen,  especially  if 
it  happens  when  he  is  practising,  or  laying  a  ghost.  By  some,  however,  it  is  thought 
to  be  a  good  omen.  Eagle-down  was  sometimes  worn  by  shamans  on  their  heads 
while  dancing  ;  but  rattles,  except  the  rattling  anklets,  were  wholly  unknown. 

Sometimes,  if  a  person  were  very  sick,  the  shaman  declared  that  the  soul 
had  left  the  body  of  its  own  accord,  by  being  sent  to  the  sun  by  another 
shaman,  or  by  being  drawn  away  by  the  dead.  In  such  cases  he  put  over  his  head 
the  conical  mask  made  of  a  mat,  and  went  in  search  of  the  soul,  acting  as  if  travel 
ling,  —  jumping  rivers  and  other  obstacles  in  the  road,  —  searching  and  talking, 
and  sometimes  acting  as  if  having  a  tussle  to  obtain  possession  of  the  soul. 

The  soul  is  supposed  to  leave  the  body  through  the  frontal  fontanelle. 
Shamans  can  see  it  before  and  shortly  after  it  leaves  the  body,  but  lose  sight  of  it 
when  it  gets  farther  away  toward  the  world  of  the  souls.  Therefore,  when  a  per- 
son believes  that  his  soul  has  been  taken  away,  he  must  send  a  shaman  in  pursuit 


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TEXT,  THE   THOMPSON  INDIANS  OF  BRITISH   COLUMBIA. 


within  two  days,  else  the  latter  may  not  be  able  to  overtake  it.  When  a  shaman 
sees  a  soul  in  the  shape  of  a  fog,  it  is  a  sign  that  the  owner  will  die. 

When  a  shaman  discovers  that  a  person's  soul  has  left  him,  he  repairs  at  once 
to  the  oIj  trail.  If  he  does  not  find  its  tracks  there,  then  he  makes  a  systematic 
search  of  the  graveyards,  and  almost  always  finds  it  in  one  of  them.  Sometimes 
he  succeeds  in  heading  ofif  the  departing  soul  by  using  a  shorter  trail  to  the  land  of 
the  souls  (see  p.  342).  Shamans  can  stay  for  only  a  very  short  time  in  that  country. 
The  shaman  generally  makes  himself  invisible  when  he  goes  to  the  spirit-land. 
He  captures  the  soul  he  wants  just  upon  its  arrival,  and  runs  away  with  it,  carry- 
ing it  in  his  hands.  The  other  fouIs  chase  him  ;  but  he  stamps  his  foot,  on  which 
he  wears  a  rattle  made  of  deer's  hoofs.  As  soon  as  the  souls  hear  the  noise, 
they  retreat,  and  he  hurries  on.  When  they  overtake  him  once  more,  he  stamps 
his  foot  again.  Another  shaman  may  be  bolder,  and  ask  the  souls  to  let  him  have 
the  soul  he  seeks.  If  they  refuse,  he  takes  it.  Then  they  attack  him.  He 
clubs  them  dnd  takes  the  soul  away  by  force.  When,  upon  his  return  to  this 
world,  he  takes  off  his  mask,  he  shows  his  club  with  much  blood  on  it.  Then  the 
people  know  he  had  a  desperate  struggle.  When  a  shaman  thinks  he  may  have 
difficulty  in  recovering  a  soul,  he  increases  the  number  of  wooden  pins  in  his 
mask.  The  shaman  puts  the  soul,  after  he  has  obtained  it,  on  the  patient's  head, 
thereby  returning  it  to  the  body. 

Sometimes  shamans  were  called  upon  to  treat  horses  and  dogs,  but  only 
valuable  or  favorite  ones.  They  proceeded  in  the  same  manner  as  when  treating 
people. 

Sometimes  a  shaman  would  declare  that  his  guardian  spirit  had  told  him 
that  a  plague  -"as  coming.  It  was  seen  by  ';  m  in  the  shape  of  an  approaching 
fog.  If  the  epidemic  was  to  cause  a  great  many  deaths,  it  was  seen  as  a 
large  cloud  of  vapor  approaching  close  along  the  ground.  Then  he  made  the 
people  paint  themselves  in  the  same  way  as. he  was  painted.  He  asked  them  to 
join  in  his  song,  and  they  danced  as  in  the  religious  dance  (p.  350).  Then  they  all 
brought  him  food.  He  cut  a  little  piece  from  each  offering,  and  sacrificed  these 
to  the  spirit  of  the  plague,  which  often  appeared  in  the  form  of  a  man.  After- 
ward the  offering  was  thrown  into  the  stream  ;  and  the  rest  of  the  food  presented 
to  the  shaman  "as  divided  among  the  people,  or  was  eaten  on  the  spot.  This 
was  said  to  prevent  the  people  from  having  the  sickness.  Instead  of  making 
an  offering,  sometimes  the  shaman  escorted  the  sickness  to  the  west,  and  there 
blessed  it,  and  told  it  to  leave. 

When  a  shaman  failed  to  effect  a  cure,  he  had  to  return  his  fees  to  the 
relatives  of  the  deceased.  If  a  shaman  v.as  well  paid  for  his  services,  his  guardian 
Fpiiil  was  well  pleased,  an<i  was  more  liable  to  help  him.  The  services  of  the 
shaman  were  sought  by  some  trappers  to  insure  success. 

Sometimes,  when  game  could  not  be  found,  a  shaman,  or  another  member  of 
a  hunting-party,  made  supplication.  Before  the  other  hunters  retired  to  rest,  he 
spread  some  brush  near  the  fire,  on  which  he  sat  down,  after  divesting  himself  of 


^) 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH  COLUMBIA. 


365 


all  clothing.  Here  he  sat  naked  all  night,  with  his  head  bent  on  his  arms.  He 
expected  a  vision.  At  daybreak  he  repaired  to  the  nearest  stream,  where  he 
washed  himself,  prayed,  and  sang.  When  the  other  hunters  heard  him  singing, 
they  went  there  also,  washed  their  bodies,  and  joined  in  his  song.  Then  they 
went  back  to  camp,  and  prepared  to  go  hunting.  Then  he  directed  them  where 
to  hunt,  and  said  to  one  of  the  hunters,  "  You  will  shoot  a  deer  [cr  other  animal]. 
As  soon  as  you  do  so,  hunt  no  more,  but  come  back  with  your  companions." 
They  did  not  eat  the  deer  until  the  following  day.  On  the  morrow  they  were 
directed  again  by  the  man,  and  after  shooting  one  deer  they  returned  home. 
After  this,  they  shot  plenty  of  game  every  day. 

Shamans  also  had  power  to  look  into  the  future.  Some  sha.nans  who 
were  greater  prophets  than  others  were  consulted  upon  many  matters,  such  as 
whether  a  person  who  was  sick  was  to  die  or  to  live,  what  kind  of  weather  was  to 
be  expected,  whether  there  was  to  be  a  plentiful  supply  c'  jerries  and  salmon,  and 
so  on.  Some  were  supposed  to  have  control  over  the  elements,  bringing  on,  by 
help  of  their  guardian  spirits,  the  wind,  snow,  or  rain,  and  dispelling  them.  Many 
persons  other  than  shamans  had  power  to  control  the  elements.  —  Shamans  were 
also  in  great  demand  for  the  purpose  of  laying  ghosts.  Often  two  or  three 
shamanii  were  called  on  for  this  purpose.  Then  one  of  them  sat  down  and  smoked 
constantly,  while  the  others  danced  and  sang. 

The  Lower  Thompsons  believe  that  the  Coast  Salish  were  possessed  of 
great  supernatural  powers.  They  tell  of  feats  of  magic  performed  by  some 
of  their  shamans.  Two  men  from  Yale  used  to  cut  the  flesh  off  their  bodies,  and 
pass  arrows  through  the  muscles  of  their  chests,  backs,  necks,  and  arms.  On 
the  next  morning  the  wounds  would  be  healed,  not  even  a  scar  being  visible.  A 
shaman  from  the  coast  is  believed  to  have  been  able  to  defecate  a  whole  dog 
salmon  after  having  eaten  a  morsel  of  dog  salmon. 

Prophets.  —  Occasionally  prophets  made  their  appearance  among  the  tribe. 
They  generally  bo'-e  some  message  from  the  spirit-world,  which  they  claimed 
they  had  visited,  and  from  which  they  said  they  had  just  returned.  Somt,  of 
these  were  people  who  had  been  sick  and  had  been  in  a  state  of  trance.  When 
a  person  who  had  been  in  a  trance  revived,  and  related  that  he  had  been  in  the 
land  of  the  ghosts,  dances  similar  to  those  before  described  (p.  352)  were  held 
by  his  friends  and  neighbors.  These  dances  continued  for  several  days.  This 
was  done  particularly  when  the  person  claimed  to  have  seen  the  chief  of  the  land 
of  the  ghosts,  and  to  have  been  sent  back  to  this  world  'vith  a  message.  Then  he 
would  travel  throughout  the  country,  escorted  by  Indians,  and  would  be  listened 
to  with  respect.  Wherever  he  went,  relij^ious  dances  were  performed.  If  the 
message  brought  by  such  a  person  was  considered  a  welcome  one,  the  dancers 
offered  prayers  of  thanks  to  the  chief.  If  the  message  was  one  foreboding  evil, 
they  made  supplications  for  mercy. 

Some  Indians  prophesied  by  means  of  visions.  They  foretold  the  coming  of 
the  whites,  the  advent  of  epidemics,  the   final  extinction  of  the   Indians,  the 


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366 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


introduction  of  whisltey,  stoves,  dishes,  flour,  sugar,  etc.  One  instance  related  is 
that  of  a  Lower  Thompson  chief,  called  Pfi'lak,  who  travelled  through  the  tribe 
forty  years  or  more  ago,  and  foretold  the  coming  of  the  white  settlers  and  the 
great  changes  that  would  take  place,  even  going  into  minute  details.  He  also 
told  the  Indians  that  they  would  "  die  out  like  fire  "  on  the  appearance  of  the 
whites ;  in  other  words,  that  they  were  doomed  to  extinction.  It  seems  that  he 
obtained  his  information  from  employees  of  the  Hudson  Bay  Company  whom 
he  had  met.  Pfi'lak  was  also  a  worker  of  miracles,  for  near  Thompson  Siding  he 
put  some  fish-bones  into  the  river,  and  turned  them  into  salmon.  Great  crowds  of 
Upper  Thompsons  went  to  Thompson  Siding  to  see  him  and  to  hear  him  speak. 

In  the  last  fifteen  or  twenty  years,  three  prophets  of  this  kind  have  appeared 
among  the  tribe.  One  was  a  man  from  the  Fraser  Delta,  who  talked  through  an 
interpreter,  and  travelled  as  far  east  as  Lytton.  He  prayed  a  great  deal,  and 
performed  sleight-of-hand  tricks.  The  Thompson  Indians  claim  that  their  sha- 
mans killed  him,  for  he  died  shortly  after  his  return  home  to  the  Lower  Fraser, 
Another  was  a  woman  belonging  to  Nicola,  who  professed  to  have  been  in  the 
land  of  the  souls.  She  travelled  throughout  the  Spences  Bridge  and  Nicola 
country,  giving  a  description  of  the  wonders  to  be  seen  in  the  land  of  souls. 
The  last  one  was  also  a  woman,  of  the  Okanagon  tribe,  I  believe,  from  that  part 
of  the  tribal  territory  lying  in  the  United  States.  She  appeared  about  1891,  and 
averred  that  by  dreams  and  visions  she  wa=  destined  to  be  the  savior  of  the 
Indians.  She  also  claimed  that  she  was  invulnerable,  and  could  not  be  shot. 
She  preached  against  the  whites,  and  wanted  the  Indians  to  follow  her  to  battle 
against  them.  She  met  with  so  much  opposition  from  the  chiefs  of  the  different 
bands,  and  other  leading  Indians  who  favored  the  whites,  that  she  turned  back 
on  reaching  Nicola  Valley,  deeming  it  inadvisable  to  go  farther,  abandoned  her 
project,  and  went  home.  Had  she  come  twenty  years  earlier,  it  is  difficult  to  say 
what  might  have  been  the  result,  as  even  now  she  has  more  than  one  admirer 
among  the  upper  divisions  of  the  tribe. 

Ethical  Concepts  and  Teachings.  —  It  is  bad  to  steal.  People  will  despise 
you,  and  say  you  are  poor.  They  will  laugh  at  you,  and  will  not  live  with  you. 
They  will  not  trust  you.  They  will  call  you  "  thief." —  It  is  bad  to  be  unvirtuous. 
You  will  make  your  friends  ashamed.  You  and  your  friends  will  be  laughed  at 
and  gossiped  about.  No  man  wi'.i  want  you  for  his  wife.  You  will  always  be 
poor.  They  will  call  you  "  foolish. " —  It  is  bad  to  lie.  People  will  laugh  at 
you,  and,  when  you  speak,  will  take  no  notice  of  you.  No  one  will  believe 
what  you  say.  They  will  call  you  "  liar." —  It  is  bad  to  be  lazy.  You  will  always 
be  poor,  and  no  woman  will  care  for  you.  You  will  have  few  clothes.  They 
will  call  you  "  lazy  one,"  and- "  bare  backside." —  It  is  bad  to  commit  adultery. 
People  will  laugh  at  you  and  gossip  about  you.  Your  friends  and  children  will 
be  ashamed,  and  people  will  laugh  at  them.  Your  husband  will  disgrace  you  or 
divorce  you.  Other  men  may  be  afraid  to  take  you  to  wife.  Harm  may  befall 
you.     They  will  call  you  "adulterer." — It  is  bad  to  boast  if  you  are  not  great 


':) 


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TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


367 


People  will  dislike  you  and  laugh  at  you  if  you  cannot  do  what  you  say.  Men 
versed  in  mystery  may  test  you  and  kill  you.  People  will  call  you  "  coyote,"  or 
will  say  you  are  "  proud  of  yourself,"  or  "  vain." —  It  is  bad  to  be  cowardly. 
People  will  laugh  at  you,  insult  you,  and  mock  you.  They  will  point  their  fingers 
at  you.  They  will  impose  on  you.  They  will  trade  with  you  without  paying. 
No  one  will  honor  you  or  be  afraid  of  you.  They  will  call  you  "woman"  and 
"coward."  Women  will  not  want  you.  —  It  is  bad  to  borrow  often.  People  will 
laugh  at  and  gossip  about  you.  They  will  get  tired  of  you.  They  will  say  you 
are  indigent  or  poor.  They  will  say  you  have  nothing.  They  will  laugh  at 
your  wife  for  staying  with  you.  They  will  find  fault  with  you.  They  will  call 
you  "  pauper." —  It  is  bad  to  be  inhospitable  or  stingy.  People  will  be  stingy  to 
you,  will  shun  you,  and  will  not  visit  you.  They  will  gossip  about  you,  and 
call  you  "  stingy."  You  will  be  poor.  —  It  is  bad  to  be  quarrelsome.  People  will 
not  deal  with  you.  They  will  avoid  you.  They  will  dislike  you.  Your  wives 
will  dislike  or  leave  you.  You  will  be  called  "  bad,"  "  family  quarreller,"  "  angry 
one,"  etc. 

It  is  good  to  be  pure,  cleanly,  honest,  truthful,  brave,  friendly,  hospitable, 
energetic,  bold,  virtuous,  liberal,  kind-hearted  to  friends,  diligent,  independent, 
modest,  affable,  social,  charitable,  religious  or  worshipful,  warlike,  honorable, 
stout-hearted,  grateful,  faithful,  revengeful  to  enemies,  industrious. 

Some  elderly  man  of  a  household,  or  some  chief,  would  often  speak  to  the 
people  until  late  at  night,  admonishing  and  advising  them,  especially  the  young 
of  both  sexes,  how  to  act  and  live  with  one  another ;  telling  them  the  benefits  of 
being  good  and  the  results  of  being  evil,  al.  3  giving  his  ideas  of  the  future  life, 
etc. ;  thus  teaching  them  and  guiding  them  by  his  knowledge  and  experience. 
In  winter  many  nights  were  spent  in  speech^making  of  this  kind,  in  relating 
stories  of  war,  hunting,  and  other  experiences,  and  telling  mythological  stories. 
The  old  people  often  took  turns  at  telling  myths  and  legends  after  all  went  to 
bed,  and  staid  up  until  all  fell  asL^p. 


XIII.  — MEDICINE,  CHARMS.  CURRENT   BELIEFS. 


The  Indians  say  that  formerly  they  were  very  healthy,  and  were  seldom 
subject  to  disease.  Very  few  died  in  childhood,  and  many  lived  to  an  extreme 
old  age.  It  is  said  that  their  ancestors  were  taller  than  the  people  of  the  present 
day.  They  were  also  stouter,  stronger,  hardier,  and  more  active  and  agile  than 
Is  the  case  now.  Many  men  were  exceedingly  fleet  of  foot,  and  others  excelled 
in  leaping  and  in  wrestling,  owing  to  careful  training  and  to  frequent  practice  when 
playing  games.  Their  diseases  were  believed  to  be  due  to  natural  causes,  witch- 
craft, neglect  of  certain  observances,  or  the  influence  of  the  dead.  The  neglect 
of  hunters  to  perform  certain  observances  while  hunting  was  often  followed  by 
sickness,  for  which  the  animals  themselves  were  said  to  be  responsible.  Some 
claim  that  all  sickness  comes  from  the  east.  Insanity  and  imbecility  were  and 
are  almost  wholly  unknown. 

Medicines. — Natural  diseases  were  generally  cured  by  the  use  of  certain 
medicines,  a  number  of  which  are  enumerated  in  the  following  list. 

Tonic.  —  Delphinium  Menziesii  (?)Dc. ;  decoction  of  bark  of  Prunus  denissa  Walpers  ;  Cornus 
pubescens  Nutt.;  decoction  of  leaves  and  stems  of  Arctostaphylos  Uva-ursi  Spreng.;  decoction  of 
stems  of  Rosa  gymnocarpa  Nutt. 

For  Use  after  Childbirth.  —  Decoction  of  bark  of  Prunus  demissa  Walpers  ;  decoction  of  wood, 
bark,  and  leaves  of  Cornus  pubescens  tiwiX. 

For  Kidney  Disease.  —  Decoction  of  the  whole  plant  of  Arabis  Drii  nondii  Gray  ;  decoction 
of  stems,  flowers,  and  leaves  of  Pentstcmon  Menziesii  Hook. ;  very  small  quantities  of  the  berries 
of  Juniperus  Virginiana(X)  L.,  to  be  eaten  fresh. 

For  Diarrhoea.  —  Decoction  of  whole  plant  of  Artemisia  Canadensis  Michx. 

For  Dull  Pains.  —  Decoction  of  stems  and  leaves  of  Canothns  velutinus  Dougl,,  to  be  used 
both  as  a  drink  and  for  outward  application  at  the  same  time. 

For  Severe  or  Sudden  Pains.  — Water  in  which  the  dried  testicles  of  beavers  had  been  soaked. 
This  was  drunk,  and  "the  testicles  were  afterward  dried  and  kept  for  future  use. 

For  Colic  or  Cramp  in  Boiuels  or  Stomach.  —  Hot  application  of  fir-branches,  or  small  sacks  or 
pieces  of  skin  or  cloth  filled  with  hot  ashes  ;  hot  drinks. 

Blood  Medicine.  —  Decoction  of  stems  (cut  in  small  pieces)  of  Fatsia  horrida  Benth.  and 
Hook.;  decoction  made  by  boiling  for  a  long  time  the  ashes  of  the  burnt  dried  root  of  Veratrum 
Californicum  Durand. 

For  Syphilis.  —  Decoction  of  Rhus  glabra  L.,  said  to  be  a  powerful  remedy  ;  decoction  of  root 
of  Heracleum  lanatum  Michx.,  used  occasionally  ;  decoction,  in  small  doses,  of  the  ashes  of  the 
burnt  dried  root  of  Veratrum  Californicum  Durand,  mixed  with  bluestone  reduced  to  ashes ;  de- 
coction of  stems  and  branches  of  Populus  trcmuloides  Michx.,  drunk  freely,  and  a  cold  sitz  bath  of 
several  hours'  duration  in  the  same  decoction. 

For  Gonorrhoea.  —  A  very  strong  decoction  of  the  whole  plant  of  Arabis .Drummondii  Guy  ; 
decoction  made  by  boiling  together  for  twenty-four  hours  four  or  five  branches  of  Canothus  veluti- 
n»^  Dougl.,  and  the  same  quantity  of  Shepherdia  Canadensis  Nutt.,  three  large  cupfuls  to  be  drunk 
for  three  days  ;  very  strong  decoction  of  gum  and  bark  of  Abies  grandis  (?)  Lindl. 

For  Blood-spitting.  —  Decoction  of  root  of  Arctostaphylos  Uva-ursi  Spreng.  ;  decoction  of 
leaves  of  Rubus  sp. 

For  Cold  and  Chill.  —  A  strong  decoction,  drunk  hot,  of  the  dried  leaves,  stems,  and  flowers  of 
La'qo  (wild  celery). 

[368] 


TEIT,  THE   THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


369 


For  Cold.  —  Decoction  of  root  of  Valeriana  sylvatica  (?)  Banks;  decoction  of  stems  and 
leaves  of  Artemisia  tridentala  Mutt.,  also  bunches  of  the  stems  and  leaves,  or  leaves  only,  may  be 
tied  to  the  nostrils  ;  dried  stems  of  zoQ't  (Okanagon  scent)  may  be  placed  to  the  nose,  or  chewed, 
or  a  decoction  of  the  same  may  be  drunk. 

For  Cold  and  Sore  Throat.  —  Decoction  of  leaves  and  stems  of  Rihes  Hudsonianum  (?)  Rich. 

Stomach  Medicines.  —  Decoction  of  bark  of  Sheplierdia  Canadensis  Nutt.  ;  decoction  of  root 
of  Rubiis  sp.;  decoction  of  leaves  and  stems  of  Rihes  Hudsonianum  (?)  Rich.  ;  decoction  of  root  of 
Ribes  sp.;  water  in  which  mashed  stems  of  Falsia  horrida  Benth.  and  Hook,  have  been  soaked, 
used  as  a  drink  ;  decoction  of  stems  and  needles  of  Juniperns  communis  L. ;  decoction  of  young 
shoots  and  sometimes  bark  of  Abies  grandis  Lindl.;  decoction  of  stems  of  Symphoricarpos  racemo- 
^/.fMichx.;  decoction  of  roots  of  Ka'luwat ;  decoction  of  roots  of  Kazaxin. 

For  Vomitinj;.  —  Bluejay  eaten;  drink  of  oil  and  water  in  which  sturgeon-liver  has  been 
boiled  ;  decoction  of  leaves  of  Rubus  sp. 

For  Falling-out  of  Hair.  —  Decoction  of  Nicotiana  attenuata  Torr.,  used  as  a  head-wash. 

For  Pains. — The  mashed-up  root  of  Zygadenus  elegans  Pursh.,  baked  in  ashes  or  roasted  at 
the  fire,  and  rubbed  on  the  parts  affected  ;  ointment  from  boiled  gum  of  Finns  contorta  (?)  Dougl., 
mixed  with  deer's  grease,  and  rubbed  over  the  body. 

For  Pains,  Soreness,  or  Stiffness  in  any  Part  of  Body.  —  Use  of  sweat-bath  ;  repeated  and 
sometimes  violent  rubbing  with  the  hands  ;  application  of  hot  fir-branches,  ashes,  coals,  or  stones ; 
drink  of  hot  water  or  medicine. 

Eye-wash.  —  Stems,  flowers,  and  leaves  of  Pentstemon  Menziesii  Hook.,  soaked  in  cold  or 
warm  water  ;  water  in  which  bark  of  Rosa  gymnocarpa  Nutt.  has  been  boiled  ;  water  in  which  the 
leaves  and  stems  of  Arctostaphylos  Uva-ursi  Spreng.  have  been  boiled  ;  water  in  which  the  cambium 
layer  of  Ribes  lacustre  Poir  has  been  soaked  ;  decoction  of  Juniperus  communis  L.,  used  as  a  wash  ; 
woman's  milk. 

Eye-salve.  — Bear-grease  mixed  with  boiled  gum  of  Pinus ponderosa  (?)  Dougl. 

For  Nose-bleed.  —  A  bunch  of  fresh  leaves  and  flowers  of  Anemone  multifida  Poir,  placed  across 
the  nostrils. 

For  Bite  of  Rattlesnake.  —  One  or  two  wet  buckskin  strings  rubbed  with  red  ochre,  and  to 
which  have  been  attached  the  head  of  a  weasel  or  an  ermine,  are  tied  very  tightly  just  above  the 
wound,  and,  when  the  region  is  swollen  nearly  to  bursting,  they  are  unfastened,  and  tied  tightly  tour 
or  five  inches  higher  up  ;  cutting,  burning,  and  sucking  the  wound  are  resorted  to  ;  also  the  rubbing- 
on  of  herbs,  and  the  incantations  of  shamans  who  have  the  rattlesnake  for  their  guardian  spirit ; 
Euphorbia  glyptosperma  Engelm.  rubbed  on. 

Powders  for  Running  Sores.  —  Powder  from  leaves  and  stalks  of  Arabis  Drummondii  Gray, 
sometimes,  but  rarely,  mixed  with  grease  ;  leaves  of  Achillea  millefolium  L.,  roasted  till  dry  and 
brittle,  then  powdered  ;  ashes  of  wood  of  Populus  tremuloides  Michx.,  sometimes  mixed  with 
grease  (for  swellings) ;  root  of  Ferula  dissoluta,  roasted  till  brittle,  then  powdered  ;  whole  plant  with 
root  of  Eriogonum  heracleoides  Nutt.,  roasted,  powdered,  and  mixed  with  grease  (for  swellings)  ; 
stems  of  Fatsia  horrida  Benth.  and  Hook.,  burned,  and  their  ashes  mixed  with  grease  (for  swellings)  ; 
Helianthus  lenticularis  Dougl.,  dried  and  powdered. 

Poivder  for  Burns.  —  Ashes  of  burnt  stems  of  Eguisetum. 

Ointment  for  Sores. — Gum  of  Pinus  ponderosa  (?)  Dougl,  boiled  and  mixed  with  bear's 
grease. 

Wash.  —  Plant  of  Fragaria  Calif ornica  Cham,  and  Schlecht,  boiled  slightly  ;  decoction  of 
Populus  tremuloides  Michx.;  decoction  of  Canothus  velutinus  Dougl.;  decoction  of  root  of  Tso'xsatn. 

For  Use  as  Cradle-padding.  —  Leaves  of  Peucedanum  macrocarpum  Nutt.  These  cause  the 
child  to  sleep,  so  that  it  is  not  troublesome. 

For  Sickness  caused  by  Exhalations  from  a  Dead  Body.  —  Decoction  of  wood  and  bark  of  Acer 
glabrum  (?)  Torr.,  to  be  drunk. 

For  Purification,  —  Decoction  of  bark  of  Shepherdia  Canadensis  Nutt.;  decoction  of  root  of 


in 


370 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


Htracleum  lanatum  Michx.;  decoction  of  stems  and  needles  of  Juniperus  communis  L.  ;  decoction 
of  needles  and  young  shoots  of  Picea  sp.,  used  as  a  wash  ;  decoction  of  branches  or  twigs  of  Pstu- 
dotiuga  Douglasii  (?)  Carr,  used  as  a  wash  for  the  body ;  also  herbs  rubbed  on  arms. 

For  Blisters  on  the  Feet. — The  affected  person  walked  on  rotten  matter,  such  as  decomposed 
salmon,  which  was  full  of  worms  ;  and  he  did  not  walk  any  more  that  day  until  sunset,  when  he 
washed  his  feet  in  cold  water. 

Used  for  Various  Other  Medicinal  Purposes  —  Astragalus  Purshii  Dougl.,  La'qo  (wild  celery), 
Rosa  gymnocarpa  Nutt.,  Gaillardia  aristata '2wx^.,  Potentilla  glandulosa  (})  Lindl.,  Geum  triflorum 
Pursh.,  Chcenactis  Douglasii  Hook,  and  Am.,  Achillea  mille/olium  L.,  Shepherdia  Canadensis  Nutt., 
Heracleum  lanatum  Michx.,  Satix  sp.,  Populus  tremuloides  Michx.,  Salix longifolia  (?)  Muhl.,  Asclepias 
speciosa  Torr.,  Eriogonum  heracleoides  Nutt.,  Abies  grandis  (?)  Lindl.,  Symphoricarpos  racemosus 
Michx.,  Spircea  betulifotia  Pall.,  Pseudotsuga  Douglasii  (?)  Carr,  Chimaphila  umbellata  Nutt., 
Apocynum  cannabinum  L.,  Erigeron  fili/olium,  Clematis  ligusticifolia  Nutt.,  Tsd'xsatn. 

Poison.  —  Sometimes  a  large  toad  is  roasted  in  the  sun  or  before  a  fire,  and  the  grease  which 
drops  from  it  is  saved  in  a  piece  of  bark  placed  underneath,  to  be  used  as  a  poison.  It  is  mixed 
with  the  food  of  the  person  to  be  poisoned.  It  is  said  that  the  throat  of  the  victim  swells  so  that 
he  dies. 

The  sweat-bath  was  used  partly  for  the  purpose  of  purification,  but  partly 
also  for  hygienic  and  curative  purposes.  The  sweat-bath  is  described  on  p.  198. 
The  Nicola  band  were  in  the  habit  of  washing  themselves  in  cold  water  before 
entering  the  sweat-house.  The  Thompson  Indians  always  plunged  into  cold 
water  after  using  the  sweat-bath. 

Surgical  Operations.  — The  following  surgical  operations  were  performed : — 

Opening  Boils. — The  boils  were  pierced  with  porcupine-quills.  The  matter 
from  boils  was  often  squeezed  out,  and  rubbed  on  a  grave-pole.  This  was  be- 
lieved to  prevent  a  return  of  the  trouble. 

For  Pains  in  Joints. — The  joint  affected  was  pierced  with  long,  sharp  awls. 

For  Cataract. — The  eyeball  was  touched  with  the  rough,  charred  bone  of  a 
black  bear.  The  thin  skin  forming  the  cataract  adhered  to  the  rough  bone,  and 
was  thus  raised  slightly,  and  pierced  with  an  awl,  or  cut  with  a  very  sharp 
knife. 

Removing  Warts.  —  Warts  were  removed  from  the  hands,  fingers,  or  arms 
by  cutting  them  off  close  to  the  skin,  and  placing  on  the  fresh  wound  black  moss 
which  had  been  exposed  to  the  fire  until  hot. 

Removing  Moles.  —  Moles  were  removed  by  allowing  them  to  bleed  freely 
after  laceration  with  an  arrow-point.  Two  treatments  were  said  to  be  sufficient 
for  removing  the  mole.  They  are  believed  to  be  caused  by  blood  which  is  darker 
than  usual,  and  which  accumulates  at  a  certain  spot. 

Cauterizing.  —  As  a  cure  for  rheumatic  pains,  powdered  charcoal  was  placed 
on  the  part  affected,  and  burned. 

Shamans  occasionally  prescribe  certain  kinds  of  food  or  medicine  for  their 
patients,  when  they  are  so  advised  in  their  dreams.  For  instance,  one  shaman 
was  told  in  his  dreams  to  give  his  patient  small-fish  to  eat,  upon  eating  which  the 
sick  person  would  become  well.  Another  gave  his  patient  potato-parings  to  eat, 
for  a  similar  reason.  *  , 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH    COLUMBIA. 


371 


Charms.  —  The  fool-hen's  head  was  used  as  a  charm  by  hunters  who  could 
not  locate  g-une.  The  hunter  noosed  a  fool-hen,  and  cut  off  its  head  when  he 
reached  his  camp,  then,  praying  to  it  to  help  him  locate  the  game,  he  tossed  up 
the  head,  like  dice ;  and,  according  to  the  way  the  beak  pointed  when  it  fell  down, 
he  knew  the  direction  in  which  the  game  were  to  be  found.  He  tossed  it  up  a 
second  time,  and  if  the  head  again  pointed  in  that  direction,  then  it  was  certain 
that  all  the  game  were  in  that  direction.  That  night  he  placed  the  head  under 
his  pillow  with  the  beak  pointing  in  that  direction,  and  hunted  accordingly  in  the 
morning. 

The  tail  of  a  snake  —  called  by  some  Indians  the  "double-headed  snake,"  on 
account  of  having  a  thick  tail  with  two  small  protuberances,  resembling  eyes,  near 
the  end  —  was  worn  by  hunters  as  a  charm  to  preserve  them  from  danger  when 
hunting  grisly  bear.  It  was  worn  fastened  to  the  belt,  to  the  string  of  the  short 
pouch  or  powder-horn,  or  to  the  gun  or  bow  itself.  Another  charm  worn  by 
hunters  was  the  body  or  skin  of  a  mouse  which  is  found  on  the  higher  mountains. 
If  a  deer  were  wounded,  but  not  so  severely  as  to  be  quickly  overtaken,  the  charm 
was  laid  on  the  wounded  deer's  tracks,  and  left  there.  The  hunter  did  not  follow 
the  deer  any  farther  that  day.  A  deer  thus  charmed  could  not  travel  far,  but 
soon  died.  Another  charm  was  worked  by  chewing  deer-sinew.  This  is  said  to 
have  had  the  effect  of  making  the  sinews  of  the  wounded  deer  contract,  so  that  it 
could  travel  only  with  great  difficulty,  and  would  soon  be  overtaken  by  the  hunter. 

Some  gamblers'  wives  took  an  elongated  stone,  or  oftener  a  stone  hammer, 
and  suspended  it  by  a  string  above  their  husbands'  pillows.  If  a  woman  knew 
her  husband  was  having  bad  luck  in  his  game,  she  turned  it  rapidly  around, 
thereby  reversing  his  luck.  Another  would  go  to  the  water  and  bathe  herself,  to 
bring  back  her  husband's  luck.  Some,  to  secure  success  to  their  husbands  while 
gambling,  drove  a  peg  into  the  ground  near  their  pillows,  or  sat  on  a  fresh 
fir-branch  while  they  played. 

Charms  are  used  to  obtain  wealth,  love,  regard,  and  friendship.  The  following 
is  a  charm  used  by  both  males  and  females  ^o  gain  and  retain  the  love  or  affection 
of  the  opposite  sex.  A  male  and  female '  of  a  certain  plant  which  I  have  not  been 
able  to  identify  are  gathered,  and  tied  together  with  a  hair  from  the  head  of  the 
man  and  one  from  the  head  of  the  woman.  A  small  hole  is  then  dug,  and  the 
plants  buried  in  it.  Some  people  wear  the  plants  on  their  persons.  When 
gathering  the  plants,  tying  them  together,  and  burying  them,  they  pray  to  them 
for  success.  Another  charm  for  obtaining  a  person's  affections  is  the  male  and 
female  of  another  plant,  also  unidentified.  These  are  gathered,  put  together, 
mashed  fine  with  a  stone  or  stick,  and  mixed  with  red  ochre.  Then  the  person 
who  makes  the  charm  repairs  to  running  water  at  sunset  or  daybreak,  where  he 
paints  a  minute  spot  on  each  cheek  with  the  mixture,  at  the  same  time  praying 
to  the  plant  for  success.  Finally  the  mixture  is  sewed  up  in  a  small  buckskin 
sack,  and  worn  on  the  person.     This  charm  is  used  by  young  people  of  both 

'  See  foolnMe,  p.  311, 


;- 


•  § 


372 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


sexes.  It  is  said  that  both  these  charms,  if  not  properly  prepared,  sometimes 
have  the  effect  of  making  cither  the  charmer  or  charmed  crazy.  The  flowers 
of  Dodccathcon  Jcffreyi  Moore  are  used  as  a  charm  to  obtain  love  or  wealth,  and 
to  make  other  people  give  presents  to  the  charmer.  The  heart  of  the  fool-hen 
was  used  as  a  charm  by  some  men  to  gain  the  love  of  a  woman. 

After  castrating  a  horse,  the  testicles  are  often  placed  on  a  tree  or  on  a  high 
bowlder,  to  be  out  of  the  reach  of  dogs,  for  if  touched  by  the  latter,  the  horse  would 
not  be  good.  Sometimes  the  testicles  are  buried,  so  as  to  make  the  horse  come 
back  to  the  same  place  (his  own  country)  if  he  should  be  lost  or  stolen. 

To  bring  back  the  luck  of  tables  and  utensils  contaminated  by  unclean 
persons.  Astragalus  furshn  Dougl.  and  Rosa  gymnocarpa  Nutt.  were  used. 

Current  Beliefs.  — The  following  are  beliefs  regarding  dreams  :  —  When  a 
person  dreams,  his  soul  leaves  the  body,  and  walks  around  the  earth.  The  sou! 
of  a  person  who  has  the  nightmare  is  nearing  the  beginning  of  the  trail  leading 
to  the  world  of  the  souls.  —  When  dreaming  of  a  dead  person  touching,  or  lying 
on,  or  wearing  one's  clothes,  one  must  not  wear  that  article  again.  It  ought  to 
be  hung  up  in  a  tree  the  next  morning.  If  this  is  not  done,  evil  or  sickness  will 
ensue.  —  If  a  person  is  sick,  and  another  person  dreams  of  seeing  him  naked,  and 
passing  from  east  to  west,  or  vice  versa,  the  sick  person  will  die.  If  he  is  seen 
dressed,  and  walking  in  any  other  direction,  he  will  recover.  —  To  dream  of 
seeing  a  person  falling,  and  then  disappearing  in  a  westerly  direction,  signifies 
that  he  will  die  very  soon.  —  To  dream  of  seeing  a  man  going  downstream  in  a 
canoe  means  that  he  is  in  danger  of  death.  If  he  comes  ashore  within  sight,  he 
will  get  well;  but  if  he  disappears,  paddling  in  midstream,  he  will  die.  —  If  a 
person  dreams  that  he  sees  dead  people  who  offer  him  food,  of  which  he  eats 
twice,  he  will  die  within  four  days.  —  To  see  a  person  with  his  hair  loose,  and 
walking  toward  the  west  or  south,  in  which  direction  he  finally  disappears,  means 
that  such  person  will  die  soon.  If  the  soul  of  a  sick  person  turns  back  before 
going  out  of  sight,  and  begins  to  retrace  its  steps,  it  means  that  such  person  will 
recover.  —  To  dream  of  a  sick  person  ascending  a  height  means  that  he  will 
recover.  —  To  dream  of  a  sick  person  swimming  or  fording  a  stream  means  that 
he  will  die.  —  To  see  a  sick  person's  soul  descending  toward  and  entering  a 
stream,  in  which  it  disappears,  means  that  he  will  die ;  but  if  he  turns  back  from 
the  edge  of  the  stream,  and  then  ascends  a  hill,  it  means  that  he  will  get  well.  — 
To  dream  of  seeing  a  dead  person  or  a  ghost  lying  down  on  a  man's  bed  or  pillow 
means  that  the  possessor  of  the  bed  will  die  very  soon. 

Events  portended  by  dreams  may  be  avoided  by  painting  the  face  on  the  next 
morning,  or  by  a  sweat-bath  and  prayers. 

The  following  are  omens  of  death  : —  A  person  who  has  been  left  an  orphan 
when  quite  young  can  tell  when  a  death  is  going  to  occur,  by  reason  of  an  extreme 
itching  in  the  head.  —  The  apparition  of  a  man  is  seen  near  the  house  of  a  person 
shortly  before  that  person's  death.  —  A  man  well  versed  in  mystery  can  tell,  by 
smoking  another  man's  pipe,  whether  the  owner  of  the  pipe  is  in  danger  of  dying. 


?:) 


f> 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


373 


This  is  known  by  the  taste.  —  If  an  owl  perches  very  close  to  a  habitation  at  night, 
and  cries  in  a  peculiar  manner,  the  death  of  some  friend  of  the  inmates  will  take 
place  soon.  — The  crying  of  a  coyote  night  after  night  close  to  a  dwelling,  and  in 
a  peculiar  manner,  foretells  the  death  of  an  inmate  of  the  house,  or  of  some  friend 
in  another  place.  —  Repeated  and  long-continued  howling  of  a  dog,  or  crowing  of 
a  cock,  portends  the  death  before  long  of  some  one  near  by.  —  If  one  imagines  he 
hears  weeping  outside  or  near  a  house,  some  person  in  that  house,  or  a  near  friend 
of  the  inmates,  will  die  very  soon.  —  The  finding  of  a  dead  young  mouse  on  one's 
path  portends  the  death  of  some  young  child  of  his  acquaintance  soon.  —  Formerly 
a  common  practice  of  elderly  men  was  to  place  clippings  of  their  finger-nails,  one 
at  a  time,  on  top  of  a  hot  stone  in  front  of  the  fire.  If  the  nails  gradually  burnt 
up,  it  was  a  good  sign  ;  but  if  one  jumped  olif  the  stone,  the  man  said,  "  I  shal 
die  soon."  —  On  the  trail  up  Salmon  River  there  is  a  rock  called  "  The  Marmot," 
through  which  there  is  a  narrow  passage.  The  trail  passes  through  it,  and  there 
is  just  room  enough  for  a  man  with  an  ordinary  pack  to  pass  without  touching  the 
rock.  They  believe  that  a  person  who  is  going  to  die  shortly  cannot  go  through 
without  sticking  in  the  passage.  He  is  also  further  forewarned  of  his  early 
demise  by  a  marmot  running  out  of  the  pass  in  front  of  him,  and  crying.  Even 
a  child,  if  it  is  going  to  die  soon,  cannot  go  through  the  rock  without  sticking. 

A  buckskin  thong  around  the  neck  ought  not  to  be  cut  by  the  e  rson 
wearing  it,  because  this  would  be  symbolic  of  cutting  one's  own  throat,  and  the 
person  would  meet  with  a  violent  death. — The  ends  of  all  thongs  worn  as  neck- 
laces, wristlets,  etc.,  are  tied,  with  the  exception  of  those  used  as  anklets.  The 
last-named  are  fastened  by  lacing  one  end  into  two  slits  on  the  other  end. 

A  sudden  and  peculiar  crack  accompanied  by  a  hissing  noise  made  by  the  fire 
is  taken  by  the  hunter  as  a  sign  that  he  will  kill  deer  on  the  morrow  ;  if  the  noise 
occurs  repeatedly,  he  will  kill  several  deer.  It  is  considered  lucky  for  a  hunter  to 
go  out  in  the  morning  before  eating.  He  will  be  light-footed,  alert,  and  will  see 
many  deer.  To  carry  a  lunch  is  unlucky,  although  some  carry  dried  service- 
berries. 

Four  is  a  lucky  number ;  therefore,  in  counting  and  dividing,  and  particu- 
larly in  gambling,  the  Indians  count  by  fours.  —  Buzzing  in  the  ear  is  the  dead 
calling.  —  For  a  tree  to  fall  in  calm  weather  is  a  bad  omen. 

If  hair  is  touched  with  the  fingers  by  either  male  or  female,  it  will  never  grow 
long.  —  If  a  person  sneeze,  some  person  is  talking  about  him,  or  mentioning  his 
name.  — If  the  heart  beats  hard,  it  is  a  sign  that  one  will  hear  news,  probably 
bad  news. 

If  a  dog  lies  down,  and  places  his  lower  jaw  on  both  front  paws,  it  is  a  sign 
that  a  visitor  bearing  a  pack  of  food  or  presents  will  come.  —  For  a  cock  to  crow 
after  dark  and  before  midnight  is  a  bad  omen  (this  belief  is  of  recent  origin) 

The  black  bear  will  have  premature  young  if  the  falling  leaves  touch  her  back, 
therefore  she  goes  into  her  hole  when  the  leaves  begin  to  fall  in  the  autumn  ; 
whereas  the  male  black  bear  does  not  go  into  his  den  until  long  afterward.  —  A 


51' 


* 


^) 


374 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


married  man  was  believed  to  be  luckier  at  gambling  than  an  unmarried  man.  — 
Warts  on  a  person  show  that  he  is  stingy. 

Corpses  were  believed  to  have  a  contaminating  effect  upon  everything  that 
came  in  contact  with  them.  This  explains  the  regulations  regarding  the  treat- 
ment of  persons  who  prepare  the  body  for  burial  (p.  331).  —  When  a  corpse  is 
taken  across  a  river  in  a  canoe,  no  fish  will  be  caught  for  four  days.  —  When 
a  person  is  drowned  in  the  river  during  the  salmon-run,  the  fish  will  cease  to  run 
for  several  days. 

When  there  are  many  red  worms  in  wild  cherries,  there  will  be  many  salmon 
(Lower  Thompsons).  —  If  a  person  bathe  in  the  river,  he  must  do  so  below,  and 
not  above,  fishing-platforms,  as  the  salmon  are  affected  a  mile  or  two  below  the 
place  .Inhere  a  person  bathes.  —  Children  are  forbidden  to  mention  the  name 
of  the  coyote  in  winter-time,  for  fear  that  that  animal  may  turn  on  his  back,  and 
immediately  bring  cold  weather  by  so  doing.  —  Fog  or  mist  is  said  by  some  to  be 
caused  whenever  the  coyote  turns  over. 

If  a  person  burns  the  wood  of  trees  that  have  been  struck  by  lightning,  the 
weather  will  immediately  turn  cold.  —  It  is  also  believed,  that,  if  a  person  steps 
over  wood  of  this  kind,  his  legs  will  swell,  and  that  whoever  steps  on  such  wood 
will  shortly  afterward  be  attacked  with  some  kind  of  sickness.  —  A  person  who, 
finding  a  lightning  arrow-head,  touches  it  or  takes  possession  of  it,  will  sooner  or 
later  go  crazy.  —  For  a  cat  to  roll  over  is  a  sign  that  it  will  be  good  weather. 

The  death  or  burial  of  a  person  causes  an  immediate  change  in  the  weather ; 
that  of  a  shaman  or  some  other  "  powerful "  person,  a  sudden  and  extreme  change. 
The  birth  of  a  child,  and  especially  of  twins,  has  the  same  effect.  The  open- 
ing of  graves,  a  person  reaching  the  age  of  puberty,  a  man  or  woman  powerful 
in  magic  washing  their  bodies,  any  person  powerful  in  magic  weeping  or  smoking, 
Indians  intruding  on  the  haunts  of  spirits  in  the  mountains,  —  all  these  are 
considered  the  causes  of  changes  in  the  weather.  Weather  changes  of  this 
kind  are  called  "  warning  day." —  Kokwi'Ia-root  was  chewed,  and  then  spit  out 
against  the  wind,  to  cause  calm.  —  Distant  lightning  not  accompanied  by  thunder 
is  a  sign  of  steady  hot  weather.  —  To  throw  a  stone  into  the  river  may  cause  a 
gust  of  wind.  —  When  mosquitoes  suddenly  become  thick  and  bite  badly,  it  will 
rain  very  soon.  —  When  the  loo'^.  calls  often  and  loud,  it  will  rain  soon.  —  When 
crows  gather  together  in  the  suninier-time,  it  will  rain  before  long.  —  To  imitate 
or  mock  the  cry  of  the  loon  may  cause  rain.  —  To  burn  hair  of  the  beaver  will 
cause  rain.  —  The  first  visit  of  Indians  to  Botani  in  each  root-digging  season 
causes  rainy  weather.  —  The  short  spell  of  showery  weather  usually  occurring 
about  the  beginning  of  June  is  said  to  be  caused  by  the  deer  dropping  their 
young.  The  rain  is  to  wash  the  young  fawns  afterbirth.  —  To  burn  the  feathers 
of  the  ptarmigan,  or  hair  of  the  mountain-goat,  big-horn  sheep,  or  the  hare,  will 
cause  sudden  cold  weather  or  a  snowstorm.  —  Persons  who  have  the  weather  for 
their  guardian  spirit  can  produce  rain  or  snow  by  smoking  their  pipes.  —  A  sec- 
ond or  third  crop  of  strawberries  and  other  berries  in  one  season  indicates  a  hard 


TEIT,   THE   THOMPSON   INDIANS  OF   BRITISH   COIUMHIA. 


375 


or  severe  winter  coining.  —  Large  numbers  of  hares  in  the  fall  portend  a  hard 
winter. —  The  early  migration  of  hares  to  lower  grounds  in  the  fall  portends  an 
early  winter.  —  The  early  changing  of  the  hare's  and  weasel's  coats,  and  the 
plumage  of  the  ptarmigan,  to  white,  indicates  the  early  setting-in  of  winter;  as; 
does  also  the  arrival  of  large  flocks  of  the  small  birds  called  tsaitsfi  iKnwa'uiKn 
("bringing  in  the  cold  a  little"),  and  of  the  gray-crowned  finch  of  Hepburn.— 
To  burn  the  feet,  skin,  or  bones  of  the  hare  will  also  cause  cold  weather  or 
snow. 

Occasionally,  when  it  snows,  some  of  the  Indians  will  be  heard  to  say,  "  The 
Old  Man  scratches  himself ; "  or,  when  it  rains,  "  Your  Grandfather  urinates,"  or 
"  Your  Grandmother  urinates,"  or  "  The  Coyote  urinates." 

Some  small  muscles  located  in  the  leg  just  above  the  instep  move  up  to  the 
knee  when  a  person  grows  old,  thence  they  gradually  ascend  to  the  head  :  a 
person  is  then  really  old,  and  sits  with  his  knees  up  past  his  ears,  as  in  extreme 
old  age.  Tiiese  knots  or  muscles  are  situated  in  the  left  leg  only.  Some  say 
they  go  only  to  the  knee,  and  then  move  back  again. 


'f^i 


1 


P: 


^) 


I 

1 

■ 
1    'ii'*." '  ■ 

•r. 

i 

XIV.— ART. 

By  Franz  Boas. 

Decorative  Art.  —  The  almost  complete  absence  of  works  of  plastic  art 
among  the  Thompson  Indians  is  most  striking,  particularly  when  compared  with 
the  highly  developed  art  of  the  neighboring  Coast  tribes,  who  model  almost  all 
their  implements  in  animal  forms.     Their  dishes,  spoons,  hammers,  lances,  clubs, 

fish-hooks,  harpoon-points,  canoes,  repre- 
sent animals,  distorted,  and  adapted  to 
the  shape  of  the  objects.  Among  the 
Thompson  Indians  very  few  carvings  of 
this  kind  are  found.  One  stone  vessel 
representing  a  frog  (Fig.  1 53),  and  another 
one  representing  a  snake  coiled  around,  a 
cup  (Fig.  154),  have  already  been  de- 
scribed. Here  also  belongs  a  spoon  with 
the  head  of  an  animal  carved  at  the  end 
of  the  handle  (Fig.  156).  A  few  hammer-stones  show  an  animal  head  instead 
of  a  knob  at  the  upper  end  (Fig.  295).  Plastic  decoration  was  rare  in  pre- 
historic times  also.  Mr.  Harlan  I.  Smith  has  figured  a  fragment  of  a  steatite 
pipe  from  Lytton  (Part  III,  Fig.  113)  representing  an  animal's  head,  and  two 
remarkably  well  executed  carvings  in  bone  —  according  to  the  Indians,  toggles 
of  dogs'  halters  —  representing  animal  figures  (Fig.  296).  Excavations  at  Kam- 
loops  also  have  yielded  but  few  specimens  of  this  character.  Notable  among 
these  ai'e  a  sacrificial  stone  vessel  in  the  shape  of  a  man,  and  two  beautiful  war- 
clubs  made  of  antler,  the  handles  of  which  represent  heads  of  warriors  (see  Part 
VI  of  this  volume).     Carvings  representing  human  or  animal  figures  are  also 


F'FtK.  ags  (liti)'    Hammer-itone  with  Animal  Head,     Height, 
6|  incnct. 


Fiff.  2g6,  (t,  />  (thi^\  **  (illf).     Bone  carvings.    <i,  ^,  nat.  life  ;  <-,  1  nat.  size, 

very  rare  in  this  area.  The  only  ones  known  to  me  are  the  crude  figures  erected 
over  graves  (Figs.  287-289).  Here  may  also  be  mentioned  the  rude  stone  orna- 
ments placed  on  top  of  houses.  Fig.  297  shows  one  of  these,  representing  a 
man.     Hawk-feathers  are  glued  to  the  back  of  the  head,  and  the  clothing  is 

[376] 


TEIT,  THE   THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


377 


indicated  by  red  painting.     None  of  these  '""•vings  can  compare  with  the  beau- 
tiful woric  of  the  Coast  Indians. 

The  principle  of  decorative  art  of  the  Thompson  Indians  is  quite  distinct  from 
that  of  the  Coast  tribes.  The  former  have  the  conception  of  animals  adapting 
themselves  to  the  use  of  man,  and  assuming  the  form  of  implements.  The  whale 
becomes  a  canoe,  the  seal  a  dish,  the  crane  a  spoon. 
The  latter  adopt  this  idea  very  rarely,  but  deco- 
rate their  implements  w'th  symbolic  designs  placed 
on  a  suitable  surface,  but  without  any  immediate 
connection  with  the  form  of  the  implement.  In  the 
former,  the  decoration  depends  upon  form ;  in  the 
latter,  form  and  decoration  have  no  intimate  con- 
nection. Comparatively  few  designs  are  primarily 
decorative.  Their  fundamental  idea  is  symbolic. 
For  this  reason  by  far  the  greater  number  of  designs 
may  be  described  as  pictographs  rather  than  as 
decorations.  Nevertheless  the  symbol  is  often  used 
for  purposes  of  decoration. 

The  symbols  are  mostly  painted,  etched,  or 
etched  and  filled  with  colors.  The  Thompson  In- 
dians have  not  d<.veloped  any  great  skill  in  graphic 
art.  Their  designs  are  largely  attempts  at  a  realis- 
tic representation,  but  the  difficulties  of  execution 
have  led  them  to  adopt  a  number  of  conventional 
expedients  to  express  certain  ideas.  They  use  a 
number  of  conventional  designs,  the  meaning  of 
which  is  always  understood.  These  are  shown  in 
Fig.  298. 

Another  important  expedient  is  the  substitution  of  relation  in  space  for  an 
actual  representation  of  the  object.  A  cror>s  represents  the  crossing  of  two  trails 
(Plate  XIX,  Fig.  i,  No.  8)  ;  dots  near  such  a  cross,  offerings  made  near  the  crossing 
of  trails  (Plate  XX,  Fig.  13  «).  A  single  or  double  straight  line  signifies  a  trench  ; 
and  lines  or  dots  placed  near  its  ends,  sacrifices  placed  there  (Plate  XX,  Fig.  13/). 
The  object  sacrificed  is  furtiier  suggested  by  the  form  of  the  line  or  dot.  A 
line  signifies  something  long,  such  as  a  pole  (Plate  XX,  Fig.  13  /),  while  dots  sug- 
gest food  and  painted  bowlders.  A  line  connecting  a  number  of  designs  desig- 
nates that  they  belong  together  or  are  near  each  other.  Thus  on  Plate  XX,  Fig. 
13,  a  represents  the  grisly  bear  going  by  way  of  /;  to  the  laker  ;  on  Plate  XIX, 
Fig.  I,  No.  3  are  fir-branches  in  front  of  a  hut;  No.  25  represents  a  fir-branch 
placed  at  the  crossing  of  trails. 

It  will  be  seen  that  s>.  Tie  of  the  conventional  signs  are  ambiguous.  When 
found  on  implements,  the  use  of  the  latter  often  determines  the  meaning  of  the 
designs,  because  they  are  always  symbolic  of  the  use  of  the  implement ;  while 


Fig.  297   (,4?,).     House    Ornament  represent- 
ing a  Man.     \  nat.  size. 


378 


TEIT,  THE   THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


Iji 


in  ceremonial  implements  they  represent  the  dreams  of  the  owner.  In  other 
cases  the  accompanying  figiires  define  the  significance  of  the  ambiguous  design. 
On  the  pipe  shown  in  Fig.  306  we  see  on  the  left-hand  side  of  the  upper  side  of 
the  stem  a  circle  with  a  long  line.  It  signifies  a  lake  and  a  river  flowing  into  it. 
This  meaning  is  determined  by  the  beaver  and  otter  running  toward  the  river 
from  the  right-hand  side  next  to  it.  On  the  tongs  (Fig.  160)  we  see  almost  the 
same  design,  but  there  it  represents  a  basket  and   adle. 

In  some  cases  where  the  use  of  the  implement  determines  the  significance  of 


Mil  I  I 


A 


g  J^  *  k      Co) 


A-Q-^r\ 


ysysysy^ 


in 


n 


o  p 

Fig.  2()8.    Conventional  Designs, 


a,  The  crossing  of  trails ;  i.  Fir-branches  used  bjr  airls  in  their  puberty  ceremonials  ;  r,  Unfinished  basketry  or  a  pile  of  fir-branches ; 
(ft  Matting ;  «,  A  trench  with  earth  thrown  to  one  side ;  /,  Underground  house  with  protrudini;  ladder  ;  g;  Grave-poles ;  A,  Trades  of 
grisly  bear :  i\  Tracks  of  bear  cub ;  j\  Loon  •  <&,  'I'wo  lalces  connected  by  a  river,  the  ihner  circle  representing  the  water ;  /,  Cascade ; 
m,  Inotintain,  the  curved  lower  line  r 'presenting  the  earth,  the  lines  running  down  the  sides  of  the  mountain  representing  gulches,  and  the 
ciic'.e  on  top  representing  a  lake  on  '    e  mountain  ;  n,  Sun  ;  o^  Star ;  /,  Rainbow  ;  ^,  Mountains  and  valleys  or  track  of  a  snake ;  r,  Lightning, 

the  design,  all  attempt  at  reproducing  the  form  of  the  object,  or  even  of  its  cca 
ventiona!  sign,  is  abandoned.  Thus  the  red  ornament  on  the  stir'-er  (Fig.  159) 
represents  food.  The  red  tip  signifies  salmon  ;  the  lines  in  the  middle,  roots ;  the 
red  on  the  handle,  trout.  The  red  at  the  end  of  the  tongs  (Fig.  160)  represents 
the  spring  from  which  water  is  obtained,  and  the  lines  on  the  back  of  tue  tongs 
are  water-snakes. 

The  symbolism  of  designs  is  well  expressed  in  the  decorations  of  weapons. 
On  the  inner  side  of  the  bow  (Fig.  218)  we  find  two  rattlesnakes,  represented  by 
a  red  zigzag  band  and  white  cross-lines  for  the  tail,  crawling  into  their  den,  which 
is  represented  by  a  red  band  in  the  middle  oi  the  bow.  On  ar  hi/  bow  (Fig. 
216)  are  represented  a  hunter  and  two  dogs,  and  a  warrior  decora^-i"  th  feathc.ri. 
The  red  ends  of  the  bow  represent  trees ;  four  lines  on  one  end,  wood-worm.^' 


TEIT,  THE  THOMPSON   INDIANS   OF  BRITISH  COLUMBIA. 


379 


under  the  bark.  These  are  rubbed  by  young  men  on  their  arms  to  gain  strength 
for  spanning  bows.  Lances  were  often 
painted  with  the  design  of  a  skeleton  (Fig. 
245).  The  lance-head  represents  the  skull, 
indicated  by  the  two  orbits  and  the  aperture 
of  the  nose.  The  rings  on  the  shaft  repre- 
sent the  ribs.  The  stone  war-axe,  Fig.  299, 
represents  a  woodpecker.  The  point  of 
the  axe  is  to  be  as  powerful  in  piercing 
skulls  as  the  beak  of  the  woodpecker  is  in 
piercing  the  bark  of  trees.  The  wooden 
club  shown  in  Fig.  251  is  decorated  with 
designs  representing  the  ribs  of  a  skeleton. 
DrinKipcr-tubes  used  by  girls  during  the 
puberty  ceremohials  are  often  decorated 
with  symbols  of  the  crossings  of  trails  at 
which  they  staid,  of  trenches  which  they 
dug,  or  of  other  objects  connected  with 
their  ceremonials  (Fig.  284  b).  The  crosses 
on  the  holes  of  the  tube  shown  in  Fig.  284  a 
are  said  to  represent  stars,  while  those  at 
the  ends  represent  crossings  of  trails.  The 
design  shown  in  Fig.  300  is  an  olc"  design 
found  on  robes  and  pouches  ma^e  of  buf- 
falo-skin.    Its  meaning  is  unknown. 

Designs  representing  the  guardian 
spirits  and  supernatural  dreams  of  the 
owner    are    very    frequent.      These    were 

believed    to    be   the    means  of   endowing  the    f'*- 'WiHi).    W»r-a«e  representing  woodpecker.    Inat.  sUe. 

implements  with  supernatural  powers.      Men  decorated  their  clothing  according 

to  instructions  received  from  their  guardian  spirits  (see 
p.  206),  and  painted  their  dreams  on  their  blankets.  In 
Fig.  301  a  mountain  rang„  resting  on  an  earth-line  is 
shown  above  the  fringe.  On  the  upper  part  of  the 
blanket  two  suns  are  shown,  outside  of  which  there  are 
two  large  beetles  called  "  kokaum  "  (June-bugs).  In  the 
centre  is  a  buck  deer  pursued  by  two  Indians.  The  figures 
near  the  right  and  left  margins  are  grisly  bears.  On  the 
lower  part  of  the  blanket  two  loons  are  shown.  They  are 
painted  on  a  large  scale,  because  they  are  the  principal  guar- 
dian spirits  of  the  wearer.  Between  them  there  is  a  lake 
,  with  trees  around  one  side,  and  a  canoe  and  a  man  in  the 

Fii.  300  (,J|,)      Design  on  Flap  of  ■        „. t|         ..       •ll-  j         ^l        1  •       i-  ,  , 

PoiicTi.  jnat.  size.  Centre.      1  ne  trail  nnes  under  the  loons  mdicate  that  they 

Delong  to  the  lake.     The  owner's  pipe  is  painted  in  the  lower  right-hand  corner. 


Ip-"l»* 


mmm—mm^mWim 


h 

H'  ' 

f^'A 

IP::' 

f%  , 

'    '« 

'i\  „ 

n-: 

>  ■ 

a  .; 

1  ^l/l 

■ 

Fig.  301  (jIIt).     Blanket  with  Dream  Design,     Width  of  upper  edge,  s|  U. 


h        1 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 

Boys,  during  the  pubert)  ceremonials,  painted  their  aprons  and  blankets  in 
the  same  manner.  In  Fig.  302  a  painted  apron  of  this  kind  is  shown.  The 
central  top  figure  is  the  lad  himself  in  the  attitude  of  a  dancer,  with  a  feather 
head-dress  and  his  apron.     The  bow  and  arrow  painted  at  his  side  are  symbolic 

of  his  future  professions  of 
hunting  and  war.  Two  moons 
and  six  stars  painted  around 
him  suggest  his  nin^htly  trav- 
els. He  must  become  familiar 
with  the  deer  and  salmon,  the 
pursuit  of  which  will  occupy 
much  of  his  time  in  future 
years,  and  furnish  him  with 
most  of  his  food  ;  therefore 
the  figures  of  a  buck  or  an 
elk  anr)  of  a  salmon  are 
painted  beneath  him.  Under 
them  is  painted  a  lizard,  of 
which  he  has  dreamed,  or 
which  he  has  already  obtained,  or  is  anxious  to  obtain,  for  his  guardian  spirit. 
On  the  left  of  the  apron  is  a  picture  of  the  Dawn  of  the  Day,  to  which  he  prays, 
and  which  he  awaits  daily  in  his  solitude.  The  light-colored  cloudy  portion  is 
the  daylight  rising  from  the  dark  line,  which  means  the  horizon.  Underneath 
are  pictured  four  mountains  resting  on  an  earth-line,  with  a  lake  between  two 
of  them.  These  are  the  mountains  over  which  he  travels.  At  the  bottom  are 
the  principal  mountains  where  he  resides 
while  trying  to  obtain  a  guardian  spirit. 
The  short  spikes  around  the  edges  rep- 
resent trees  ;  and  the  long  lines  inside, 
gulches. 

Another  example  of  a  pictographic 
design  is  shown  on  the  drum,  Fig.  314. 
The  drum  was  made  to  be  used  at  a  pot- 
latch.  On  one  side  is  a  dancing  man  and 
a  woman.  The  horse  represents  the  com- 
monest gift  at  a  potlatch,  which  is  gener- 
ally given  away  after  a  man  or  woman 
has  danced.  The  other  paintings  have 
no  special  significance  in  reference  to  the 
potlatch,  but  were  painted  on  the  drum  to  suit  the  fancy  of  the  1  len  who  made  it. 

Clubs  were  often  decorated  with  designs  representing  the  owner's  guardian 
spirits.  On  the  arrow.  Fig.  222  d,  the  water-snake  is  represented.  On  the  war- 
club.  Fig.  303,  already  figured  on  p.  264,  we  see  sky  and  the  thunder-bird.     Thv 


Fig.  3o«  (f)l%>.    Painted  Apron,    ^j  nat,  site. 


':) 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


38 1 


black  and  red  lines  on  the  handle  represent  the  earth,  and  the  four  lines  con- 
necting earth  and  sky  represent  lightning.  The  quiver,  Fig.  225,  is  painted  red 
and  black,  with  mountains  rising  over  a  line  representing  the  earth,  and  two  suns. 
In  Fig.  304  is  represented  the  painting  on  the  shaman's  head-band  shown  in 
Fig.  183.  On  one  side  the  wolf  and  a  star  are  shown,  and  on  the  other  a  star 
and  the  shaman  himself  wearing  a  feather  head-dress. 

Gambling-implements  were  decorated  with  designs  supposed  to  secure  luck. 
On  the  pouch  holding  a  set  of  birch-bark  cards.  Fig.  305, 
is  the  figure  of  the  sun.     The  dots  signify  stars;  the 
cross  means  either  the  crossing  of  trails  or  a  reel  for 
winding  string. 

Handles  of  digging-sticks  often  had  carvings  represent- 
ing the  dreams  of  the  owner.  The  specimen  shown  in  Part 
III,  Fig.  21,  was  explained  in  this  manner. 

The  shaman's  pipe,  Fig.  306,  shows  inlaid  in  the  stone 
stem  the  loon  necklace  design,  which  signified  the  necklace 
with  pendant  loon's  head  that  was  sometimes  worn  by  sha- 
mans. On  the  stem  are  shown  the  following :  on  top,  at 
the  left,  a  lake,  and  a  river  flowing  into  it ;  a  beaver ;  an 
otter  ;  two  earth-lines  ;  a  wolf ;  track  of  the  grisly  bear  ;  two 
mysterious  lakes  of  several  colors,  connected  by  a  river ;  a 
mountain  with  fog  on  top.  On  the  side  is  a  snake  ;  under- 
neath, at  the  left,  a  rattlesnake;  then  a  buck  deer,  earth- 
lines,  the  sun,  earth-lines,  and  a  loon  necklace.  On  the 
appendage  of  another  pipe  (Fig.  307)  is  carved,  on  one  side 
the  sun,  on  the  other  a  man  with  a  spear  in  his  hand.  On 
still  another  (Fig.  308),  the  appendage  is  given  the  shape 
of  a  canoe.  On  one  side  is  carved  in  relief  the  head  of 
a  big-horn  sheep,  on  the  other  an  otter.  On  the  stem,  ribs 
are  represented  in  red.  The  pipe  represented  in  Fig.  309 
shows  the  design  of  ribs  inlaid  in  the  stem  of  the  bowl. 

To  this  class  of  designs  belong  most  of  the  rock- 
paintings  found  so  fre- 
quently in  the  coun- 
try inhabited  by  the 
Thompson  Indians. 
Almost    all    of    these 

were      made      by      boys    *'■*•  3°«  *•*••>•     !'"'■>'•■'«  <">Shaman'iHeacl.band.»|n»t.iize. 

and  girls  during  their  puberty  ceremonials.  The  figures  composing  each 
painting  were  generally  made  by  different  individuals  and  at  different  times, 
and  consequently  the  figures  are  disconnected.  On  Plate  XIX  some  of 
these  paintings  will  be  found  that  have  been  reproduced  from  photographs.  On 
Plate  XX  others  have  been  reproduced  from  drawings  collected  by  Messrs.  James 


Fig.  303  (jJIb).  War-club 
with  Desiin  of  Sky,  Earth,  and 
Thunder-bird,     j  nat.  sixe. 


■I     u: 


l-:4 


R 


^    I 


r» 


382 


TEIT,  THE  THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


Teit,  Harlan  I.  Smith,  and  John  Oakes,  in  the  region  between  Lytton  and  Spences 
Bridge  and  in  Nicola  Valley.     All  the  explanations  were  obtained  by  Mr.  Teit. 

Sometimes  the  connection  between  ornamentation  and 
object  is  difficult  to  understand.  The  cap,  Fig.  193,  shows 
a  series  of  lodges  on  a  line  representing  the  earth,  and 
dentalia  sewed  on  in  a  mountain  design  pver  the  earth-line. 

The  dots  on  the  cap  represent 
stars.  A  piece  of  skin  for  playing 
the  stick  game  (see  Fig.  257)  we 
find  surrounded  by  a  line,  inside 
of  which  is  a  circle.  These  rep- 
resent the  world.  The  short  lines 
extending  inward  are  clumps  of 
trees.  Two  men  and  a  doer  are 
seen  in  the  centre  of  the  world. 
The  bat  for  playing  ball,   Fig. 

Fig.  305  (,1  J,).      Front  and  Back  of  a  Pouch  for  Birch-bark  Cards,  with  Design      267    rt,    repreSCntS    a    Small    Water- 
of  Sun,  Stars,  and  Crossing  of  Trails,    )  nat.  size.  1  >^  1  1 

snake.      On    a    tobacco  -  pouch 
(Fig.  310)  is  represented  a  lizard  in  applique  skin. 

Many  objects  are  decorated  with  the  "  butterfly  "  or  "  eye  "  design  ;  for  in- 
stance, the  arrow-flaker  (Fig.  ii8)  and  the  tweezers 
(Fig.  210;  see  also  Part  III,  Figs.  109,  no).  The 
design  of  the  wood-worm  was  also  frequently  used. 
It  consists  of  a  series  of  short  parallel  lines,  the  ends 


ukT 


Fig.  306  {|iSi>,    Shaman's  Pipe,    n.  Inlaid  Design'on  Bowl ;  ^,  Designs  on  Stem,    )  nat.  size. 

of  which  are  sometimes  connected  by  long  straight  lines  (see 
Part  III,  Figs.  21,  112). 

The  specimens  in  which  the  painted  or  etched  designs  are 
closely  adapted  to  the  form  of  the  object  are  very  few.  The 
butterfly  design  just  mentioned  is  often  adjusted  in  such  a  way 
as  to  bring  about  a  decorative  eftect.  The  same  is  the  case 
with  the  arbitrary  symbols  of  food  and  trees  on  the  stirrer, 
tongs,  and  bows  mentioned  above  (Figs.  159,  160,  216,  211S),  while  the  less 
conventional  designs]  are  littlejinfluenced  in  form  and  position  by  the  decorative 


'f    5 


TEIT,  THE    THOMPSON   INDIANS   OF   BRITISH    COLUMBIA. 


383 


field.  The  only  exceptions  to  this  rule  are  the  basketry  and  weavinsrs  of  the 
Lower  Thompsons  and  the  bead-work  which  evidently  developed  from  the  former. 
The  peculiarities  of  the  decorative  art  of  the  basketry  of  the  rc!}.;ion  will  be 
discussed  in  Part  V  of  this  volume.  The  woven  carrying-straps,  Fig.  311,  show 
the  arrow  pattern  adapted  to  a  long  narrow  band.  Fig.  312  (and  also  Fig.  200) 
represents  a  snake  pattern  in  beads. 

One  of  the  very  few  purely  ornamental  designs  for  which   no  explanation 
is  obtainable  may  be  seen  on  the  shaft  of  the  root-digger  shown  in  Fig.  2x2  b. 


Fig.  307. 


Fig.  308. 


Fig.  309. 

Fig-  307  (liljj).     Pipe  with  Design  of  a  Man.     \  nat.  size. 
'  ■  Fig.  308  (,Hj).     Pipe  witli  Designs  of  Otier  and  Big-horn  Siieep.    o,  Reverse  of  Bowl  ;*,  Top  of  Stem,     j  nat.  size. 

-  Fig.  3og  (jJ8«).     Pipe  with  Design  of  Ribs.    \  n.it.  size. 

The  rhythmic  arrangement  of  beaded  strings  is  often  very  elaborate,' as 
illustrated  in  Fig.  313,  which  shows  the  grouping  of  strings  composing  the  fringe 
on  a  pair  of  trousers.  When  worn,  the  fringe  hangs  down  (see  Fig.  168)  so  that 
the  arrangement  of  the  strings  cannot  be  seen.  Nevertheless  the  same  motive  is 
applied  throughout,  which  consists  of  five  elements, —  one  string  of  one  glass 
bead  and  two  bone  beads  in  alternating  order,  one  undecorated  string,  one  of 
alternating  glass  and  bone  beads,  one  undecorated,  one  of  one  glass  bead  and 
two  bone  beads  in  alternating  order. 

Music.  —  The  Thompson  Indians  used  very  few  musical  instruments. 
Their  songs  and  dances  were  accompanied  by  the  drum,  which  consisted  of 
a  round  wooden  frame  covered  with  skin.  That  of  a  one-year-old  deer  was  con- 
sidered best,  and  was  often  worn  before  being  used  on  the  drum,  because  this  was 
believed  to  improve  the  sound.     The  drums  were  generally  painted  with  symbolic 


ill 


384 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH   COLUMBIA. 


designs.     Those  made  for  use  at  potlatches  (see  p.  297)  had  desijjns  referring  to 


those  festivals. 


Such  a  one  is  shown  in  Fig.  314. 


Fig.  310  (ilia)*    Tobaccopouch  with  Design  of 
Liz.ird,    I  nat.  size. 


Fig-  311  (ilSf)-   Arrow  Designs  on  Carr>'>ng- 
Btraps.    i  nnt.  size. 


It  is  only  recently  that  square 
drums,  like  the  pres- 
ent specimen,  have 
been  made,  a  box 
being  used  for  the 
frame.  The  paint- 
ings represent,  on 
the  sides,  the  rain- 
bow, the  sun,  a  male 
and  female  dancer, 
and  a  horse  tied  to  a 
post,  to  be  given 
away  as  a  present. 
On  thetop  is  painted 
a  grave -post  with 
attached  sacrifices, 
stars,  and  on  the 
upper  part  a  deer- 
trap,  the  curved 
lines  representing 
the  spring-poles  (see 
also   p.    380).      On 

rig.  31J  (ill,).     Beaded  Ncckl.ncc  wilh  Snake  Design.    J  nat.  size.  anOther    drUm   rFip 

315  a)  is  seen  a  cross  painted  in  red,  which  represents  the  points  of  the  com- 
pass. The  four  white  lines  are  said  to  represent  bridges,  more  particularly  the 
one  at  Botani,  '^rom  which  Coyote  fell  (see 
Traditions  of  the  Thompson  River  Indians,  by 
James  Teit,  p.  26).  The  white  cross-lines  at  the 
ends  of  the  long  white  lines  represent  the  ends 
of  the  bridges.  No  explanation  has  been  ob- 
tained for  the  rest  of  the  painting.  The  drum- 
stick (Fig.  315  d)  is  made  of  skin  padded  with 
deer-hair  and  decorated  with  hawk-feathers. 

The  Thompson  Indians  used  no  rattles  ex- 
cept rattling  anklets  made  of  deer  hoofs,  which 
were  worn  at  dances. 

The  Indians  have  a  great  many  songs,  which 
they  divide  into  classes.  The  principal  classes 
of  songs  are  the  lyric  song,  treating  of  love,  deeds 
of  valor,  etc.;  the  dance  song  ;  the  war  song  ;  the 
shaman's  song  ;  the  song  sung  in  sweat-houses  ;  the  mourning  song  ;  the  prayer 
or  religious  song ;  the  gambling  song  for  the  gam.j  lehal ;  and  the  cradle  song. 


^'K-  3<3  (li^l^'     Fringe  sliowing  Rhythmic  Repe- 
tition tif  Five  Dements.    ^  nat.  size. 


i 


TEIT,  THE  THOMPSON   INDIANS  OF   BRITISH   COLUMBIA. 


385 


One  song  is  called  the  cricket  song.  The  tune  is  an  imitation  throughout  of  the 
cricket's  chirp.  The  cricket  is  supposed  to  say,  "  Mend  the  fire,"  or  "  Put  fuel 
on  the  fire,"  consequently  the  words  of  the  song  are  the  same. 

Dancing.  —  Some  of  their  dances  are  described  on  p.  352.  Dances  also 
take  place  at  potlatches  and  other  festivals.  One  or  more  (generally  women,  per- 
haps three  or  four  at  a  time)  get  up  and  dance.  Many  of  these  dance  as  long  as 
they  have  the  breath  to  do  so,  after  which  they  hold  out  a  present  of  a  dress  or 
a  blanket,  saying,  "  This  is  because  you  have  seen  me  dance."     This  present  is  then 


Fit;.  314  (jiri).  Drum.  Length  of  side,  16  in. 


V'K  3>.'>.  "  lilln  A),  Drum  (iliam,,  16  in.);   /■  (,ij„  I!),  Dnimslitlc  (IcnKlH,  11  in.). 


handed  over  to  the  guests.  Sometimes  a  man  gets  up  and  dances,  holding  a  rille 
in  hib  hands,  with  which  he  goes  through  many  manoeuvres,  uttering  at  the  same 
time  grunts  and  exclamations,  and  then  the  rifle  is  given  to  the  guests.  At  times 
some  of  these  men  and  women  imitate  in  their  dances  certain  birds  and  animals, 
such  as  prairie-chicken,  hare,  or  goose,  in  sound  and  gesture.  Sometimes  the  whole 
actions  and  motions  of  the  birds  or  animals  while  feeding,  etc.,  and  the  hunting 
of  them,  were  gone  through,  causing  much  merriment  to  the  onlookers.  These 
particular  animals  were  selected  because  their  motions  were  well  suited  to  this 
kind  of  dance  ;  and,  besides,  these  animals  or  birds  were  seldom  the  guardian  spirits 
of  any  person.  They  were  not  the  guardian  spirits  of  the  persons  who  imitated 
them.  The  particular  songs  or  tunes  for  those  dances  were  called  by  the  names 
of  the  birds  and  animals.  In  the  majority  of  feast  dances,  no  animals  or  birds 
were  imitated.  Some  Indians  think  that  the  custom  of  imitating  birds,  etc.,  in 
these  dances,  may  have  been  copied  from  the  northern  Shuswap,  who  carried  it  to 
greater  perfection  than  any  other  tribes.  When  trading-parties  of  the  northern 
Shuswap  wintered  in  the  Spences  Bridge  country,  as  they  did  sometimes,  the 
latter  gave  feasts  to  the  former,  and  m'ce  versa.  When  the  former  entertained 
the   Spences    Bridge   band,  they   frequently  gave   exhibitions  of   these  animal 


386 


TEIT,  THE   THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


u 


dances  on  a  grand  scale.  The  favorite  animals  imitated  were  the  moose  and 
the  caribou  ;  the  dancers  being  dressed  to  resemble  these  animals,  even  -.o  the 
antlers.  All  the  actions  of  the  animals  in  the  rutting  season  were  gone  through  ; 
and  the  whole  process  of  hunting  them,  and  their  final  death,  were  all  acted  by 
several  men.  Generally  one  or  two  men  acted  as  hunters,  showing  how  they 
hunted  the  animals,  and  finally  shooting  and  skinning  them  all.  The  hunters 
painted  their  faces  in  perpendicular  stripes  of  red  and  black.  Many  of  the  actors 
held  in  their  hands  rattles  made  of  cow's  or  sheep's  horn,  with  shot  inside. 
Each  person  danced  separately  at  a  considerable  distance  from  the  others,  never 
moving  from  one  place  while  dancing.  Occasionally  some  of  the  women  danced 
close  together,  facing  the  guests.  They  remained  stationary,  moving  only  the 
body,  head,  and  arms,  or  went  forward  and  receded,  accompanying  their  motions 
with  a  hissing  sound.  Sometimes  they  danced  one  behind  the  other.  In  the 
latter  case,  the  dancers  were  women,  who  advanced  slowly  toward  the  speaker, 
and  either  gave  him  presents  or  received  them  from  him.  Sometimes  the  prin- 
cipal of  the  party  giving  presents  arose  and  danced  to  the  accompaniment  of 
drum  and  song.  A  guest  who  praised  the  dancer  was  entitled  to  a  present.  The 
chief  or  best  singers,  both  male  and  female,  sat  in  a  circle  round  the  drummer  or 
leader  of  the  singing. 

Formerly,  when  dancing  at  the  potlatch,  some  of  the  men  and  women  put 
birds'  down  on  their  hair.  Any  kind  of  down  was  used,  except  that  of  the 
eagle,  which  was  looked  upon  as  being  the  peculiar  property  of  the  shaman. 
Some  people  kept  this  down  in  bags  made  of  bow-snake's  skin.  Some  used  to 
paint  their  faces  red  or  with  perpendicular  red  stripes. 


t  t[ 


k   I 


N 


■i  r 


XV.  — CONCLUSION. 


By  Franz  Boas. 


The  culture  of  the  Thompson  Indians  which  has  been  described  in  the 
preceding  pages,  resembles  in  many  respects  the  culture  of  other  tribes  of  the 
western  plateaus,  and  bears  evidence  of  having  reached  its  present  stage  under 
the  influence  of  the  culture  of  both  the  Plains  Indians  and  the  tribes  of  the 
North  Pacific  coast,  although  the  affiliations  with  the  former  seem  to  be  by  far 
the  stronger. 

The  Salish  tribes,  of  whom  the  Thompson  Indians  are  one,  are  remarkable 
not  only  on  account  of  their  far-reaching  linguistic  differentiation  and  the  diversity 
of  physical  types  represented  in  the  various  groups,  but  also  on  account  of  the 
great  variation  in  their  cultural  status.     While  the  most  northern  Salish  tribe, 
the  Bella  Coola,  have  absorbed  all  the  important  elements  of  the  culture  of  the 
Northwest  coast,  which  they  have  developed  in  their  own  peculiar  way  (see  Part 
II  of  this  volume,  p.   120),  we  find  that  the  tribes  farther  to  the  south  have 
adopted   this   culture   to   a   much   less   extent.      The   most    northern    tribe   of 
this  group  are  the  Comox,  who  live  on  the  central  part  of  the  east  coast  of  Van- 
couver Island.     While  they  still  possess  many  of  the  characteristic  features  of 
the  culture  of  the  Northwest  coast,— such  as  totemism,  highly  developed  plastic 
art,  and  a  peculiar  mythology, —  these  decrease  in  number  as  we  proceed  southward, 
until  on  the  coast  of  the  State  of  Washington  most  of  them  are  found  to  have 
disappeared.  •  The  most  southern  tribe  of  Salish  affiliation,  the  Tillamook,  who 
live  in  northern  Oregon,  have  developed  a  culture  which  is  strongly  innuenced  by 
that  of  the  tribes  of  northern  California.     East  of  the  Cascade  Range  and  of 
the  Coast  Range  of  British  Columbia  we  find  Salish  tribes  who,  partly  on  account 
of  dififerent  environment,  partly  on  account  of  eastern  influence,  resemble  in  their 
culture,  in  many  respects,  the  tribes  of  the  Plains.     The  Lillooet,  who  live  in  one 
of  the  large  valleys  of  the  Coast  Range  of  British  Columbia,  are  the  only  one 
among  the  Salish  tribes  of  the  interior,  to  whom  they  belong  according  to  their 
linguistic  affiliation,  who  have  absorbed  many  elements  of  Coast  culture. 

All  this  tends  to  show  that  the  Salish  tribes  have  been  subject  to  foreign  in- 
fluence rather  than  that  they  themselves  have  exerted  a  strong  influence  upon 
the  tribes  with  whom  they  have  come  in  contact.  This  may  have  been  due  to 
a  low  stage  of  development  of  their  en'}  culture,  or  to  social  conditions  unfavor- 
able to  a  continued  growth  of  their  c  > .'    ulture. 

One  of  the  most  important  questions  in  regard  to  the  early  history  of  the 
Salish  tribes  is  whether  the  home  of  the  tribe  was  situated  on  the  coast  or  east  of 
the  mountains.  On  the  whole,  the  evidence  seems  to  be  in  favor  of  an  inland 
origin  of  the  present  Coast  tribes  of  Salish  affiliations.  Archsological  investiga- 
tion of  the  coast  region  indicates  that  in  very  early  times  the  culture  of  the 

[387] 


'  *. 


w 


S9» 


TEIT,  THE  THOMPSON   INDIANS  OF  BRITISH  COLUMBIA. 


Ill 


':V 


P; 


southern  coast  of  British  Columbia  was  quite  similar  to  the  culture  of  the  northern 
coast.  While  at  the  present  time  the  type  of  man  found  in  that  area  is  characterized 
by  very  broad  head  and  face,  we  find  in  the  earlier  period,  which  is  indicated  by 
the  lower  strata  of  the  shell-heaps,  interspersed  among  the  broad-headed  type,  a 
peculiar  type  with  narrow  face  and  narrow  head,  which  has  no  analogue  on  the 
coast.  These  finds  indicate  a  period  of  mixture  of  two  distinct  tribes.  The  vo- 
cabularies and  grammatical  forms  of  the  Coast  Salish  dialects  prove  clearly  that 
at  an  early  time  the  tribes  speaking  these  dialects  must  have  formed  one  group  of 
the  Salish  people,  and  that  they  must  have  differentiated  after  their  arrival  on 
the  coast.  This  is  shown  most  clearly  by  the  fact  that  theirs  alone,  among  the 
Salish  languages,  possess  pronominal  gender,  and  that  a  number  of  terms  refer- 
ring to  the  sea  are  common  to  most  of  them.  The  phonetic  disintegration  of 
these  dialects,  on  the  other  hand,  suggests  the  effect  of  profound  cultural  revolu- 
tions, many  of  which  may  have  been  due  to  mixture  with  foreign  tribes. 
That  such  mixture  has  taken  place  is  also  borne  out  in  the  variety  of  physical  types 
represented  in  this  area,  in  the  variety  of  cultural  forms,  and  in  the  changes  of 
mode  of  life  which  are  evidenced  by  the  changes  in  burial  customs  that  have 
taken  place  in  some  of  these  districts  in  prehistoric  times.  The  existence  of 
small  isolated  foreign  tribes,  such  as  the  Chemakum  and  Athapascan  of  Washing- 
ton, substantiates  these  views.  All  this  is  the  more  striking  in  comparison  with 
the  uniformity  of  physical  type,  of  dialect,  and  of  culture,  which  we  '  among 
the  tribes  of  the  interior. 

When  comparing  the  culture  of  the  Coast  Salish  with  that  of  u.v,  interior, 
we  find  that  both  have  a  number  of  features  in  common,  and  that  these  points 
are  the  ones  in  regard  to  which  the  Coast  Salish  show  a  marked  difference  from 
their  northern  neighbors.  This  is  particularly  true  of  their  social  organization, 
of  their  art,  and  of  their  mythology.  While  the  northern  tribes  are  characterized 
by  a  division  into  exogamic  totems,  the  Salish  tribes  consist  of  a  number  of 
village  communities  of  very  loose  social  structure.  Only  the  Bella  Coola  and  the 
tribes  north  of  Puget  Sound  have  adopted  to  a  limited  extent  the  more  elaborate 
organization  of  their  neighbors.  I  have  tried  to  show  elsewhere  how  the 
totemic  system  of  the  north  was  probably  introduced  among  the  Salish  and 
Kwakiutl  tribes,'  and  that  we  may  assume  that  originally  all  the  Salish  tribes 
were  as  loosely  organized  as  we  find  the  Thompson  Indians  of  to-day.  I  have 
also  tried  to  show  that  the  mythology  of  the  Coast  Salish  has  not  been  much 
affected  by  the  myths  of  the  northern  tribes."  We  may  therefore  conclude  that 
the  period  of  contact  between  the  two  groups  of  people  does  not  cover  an  ex- 
cessively long  time. 

This  view  is  corroborated  by  a  consideration  of  the  art  of  the  Coast  Salish, 

'  Social  Organization  of  the  Kwakiutl  Indians  (Ann.  Rep.  U.  S.  Nat.  Mus.,  1895),  p.  333  ;  Mythology  of  the  Bella 
Coola  Indians  (Part  II  of  this  volume),  p.  120.  * 

*  Sagen  der  Indianei  von  der  Nordwest-KUste  Amerikas,  p.  346, 


:;  I  i 


TEIT,  THE  THOMPSON    INDIANS  OF  BRITISH  COLUMBIA. 


389 


whose  works  are  much  cruder  than  those  of  the  northern  tribes.  They  have  never 
adopted  to  its  fullest  extent  the  method  of  the  latter,  of  adjusting  decoration  to 
the  decorative  field,  but  adhere  more  or  less  to  the  pictographic  style  of  the  in- 
terior. Even  on  their  totem-poles  we  find  a  number  of  figures  carved  on  a  board 
rather  than  a  succession  of  intricately  connected  figures  covering  the  whole  post. 
The  petroglyphs  of  southern  Vancouver  Island  particularly  are  of  the  same 
pictographic  character  as  those  of  the  east  and  as  the  rock-paintings  of  the 
interior  of  British  Columbia,  while  those  of  the  northern  coast  resemble  in  style 
the  conventional  paintings  and  carvings  of  the  Northwest  coast  art.  We  must 
also  mention  here  that  a  number  of  objects,  particularly  pipes,  found  in  southern 
Vancouver  Island  and  on  the  Lower  Fraser  River,  are  identical  in  type  with 
specimens  found  among  the  archaeological  remains  of  the  interior. 

When  analyzing  the  culture  of  the  Thompson  Indians,  we  find  much 
evidence  of  a  strong  influence  of  eastern  culture  by  way  of  the  Nicola  Valley. 
The  style  of  dress,  the  use  of  feather  ornaments,  the  cradle  of  the  Nicola  band, 
are  decidedly  due  to  contact  with  the  east.  The  Nicola  band  have  always  been 
in  close  contact  with  the  Okanagon  ;  and  t  .stern  products,  such  as  pipes  and 
painted  buffalo-hides,  and  eastern  fashions  an  1  customs,  such  as  styles  of  dress 
and  the  method  of  building  round  tents  !i. stead  of  square  lodges,  have  been 
introduced  in  this  manner.  Even  the  first  vague  traces  of  Christianity  seem  to 
have  found  their  way  to  the  tribe  along  this  route. 

In  many  respects  these  resemblances  between  their  culture  and  eastern 
culture  are  common  to  them  and  to  other  tribes  of  the  western  plateaus.  The 
sinew-lined  bow,  the  occurrence  of  the  tubular  pipe,  the  peculiar  woven  rabbit- 
skin  blanket,  the  high  development  of  the  coyote  myths,  and  the  loose  social 
organization,  combined  with  the  lack  of  elaborate  religious  ceremonials,  characterize 
them  as  resembling  still  more  closely  the  culture  of  the  western  highlands. 

The  decorative  art  of  the  Thompson  Indians  is  quite  similar  to  the  art  of  the 
Indians  of  the  plains  and  of  the  plateaus,  in  that  it  consists  in  the  application  of 
pictographs  for  decorative  purposes.  It  is,  however,  much  simpler  than  the 
elaborate  art  of  the  eastern  tribes. 

Their  manufactures  show  many  affiliations  with  those  of  the  coast.  Sagebrush- 
bark  fabrics  are  of  the  same  make  as  the  cedar-bark  garments  of  the  coast ;  the 
tools  for  wood-work  used  by  the  Lower  Thompsons  are  evidently  copies  or 
importations  from  the  coast  region.  Ornaments  made  of  dentalia  and  abelone 
shell  must  be  considered  as  evidence  of  trade  rather  than  as  copies  of  ornaments 
worn  on  the  coast.  The  hand-hammer,  harpoon,  and  fish-knife  may  also  be 
counted  as  copies  of  implements  used  by  the  Coast  tribes. 

One  of  the  elements  of  their  culture  that  is  most  difificult  to  explain  is  the 
occurrence  of  the  beautiful  basketry  made  of  cedar-bark,  and  of  woven  fabrics 
made  of  mountain-goat  wool,  among  the  LowerThompsons.  Coiled  basketry  of  this 
type  is  found  in  many  places  along  the  Pacific  coast.     Prof.  Otis  T.  Mason  has 


p; 


39c* 


TEIT,  THE   THOMPSON    INDIANS   OF   BRITISH   COLUMBIA. 


pointed  out  that  the  coiled  basketry  of  the  Arctic  Athapascans,  which  belongs  to 
this  type,  may  be  related  to  the  coiled  basketry  of  the  Apache  and  Navajo.' 
Since  the  publication  of  his  paper,  much  material  has  been  gathered  which  is 
strone[ly  in  favor  of  this  view.  The  same  type  of  basketry  is  found  not  only 
amon^  the  Athapascan  tribe  of  the  Mackenzie  Basin,  as  Professor  Mason  points 
out,  but  also  among  the  Chilcotin  of  British  Columbia  (see  Part  V,  Plate  XXIII, 
Fig.  1 2,  o  ■  this  volume).  It  occurs  all  along  the  Coast  Range  and  the  Cascade 
Range  in  British  Columbia  and  in  Washington,  and  attains  its  greatest  beauty 
in  Californi?.  Isolated  Athapascan  tribes  are  found  throughout  this  area.  Their 
existence  proves  that  at  one  time  a  wave  of  Athapascan  migration  must  have 
swept  southward  along  the  coast.  It  would  seem,  therefore,  that  this  art 
originated  among  the  tribes  who  now  practise  it,  at  the  time  of  the  Athapascan 
migration.  It  is  remarkab!",  however,  that  such  basketry  is  not  found  in  Nicola 
Valley,  which  at  one  time  was  the  horrie  of  an  Athapascan  tribe.  It  may  be  that  the 
scarcity  of  wood  in  this  area  is  responsible  for  the  restriction  of  the  art  to  the 
w'istern  portion  of  the  country.  The  style  of  weaving  applied  in  the  woollen 
blanket  of  the  Lower  Thompson  Indians  suggests  that  its  origin  is  due  to  the 
application  of  the  technique  of  weaving  found  in  th»  interior  to  a  different 
material.  The  method  of  weaving  these  blankets  is  the  same  in  principle  as  that 
applied  by  the  Upoer  Thompsons  in  making  rabbit-skin  blankets  and  matti.'-gs. 

In  a  general  way,  we  may  say,  therefore,  that  the  Thompson  Indians  are  in 
appearance  and  culture  a  plateau  tribe,  influenced,  however,  to  a  great  extent  by 
their  eastern  neigh bois,  to  a  less  extent  by  the  tribes  of  the  coast.  Their  whole 
social  organization  is  very  simple  ;  and  the  range  of  their  religious  ideas  and  rites 
is  remarkably  limited,  when  compared  to  those  of  other  American  tribes.  This  may 
be  one  of  the  reasons  why,  in  contact  with  other  tribes,  the  Salish  have  always 
proved  to  be  a  receptive  race,  quick  to  adopt  foreign  modes  of  life  «nd  thought, 
and  that  their  own  influence  has  been  comparatively  small. 


'  Report   'i  the  Smithsonian  Institution,  1883-84,  I'.'-rt  II,  p.  295. 


"I' 


APPENDIX. 

•  '  Note  i  (see  p.  177). 

From  189s  to  1899  the  vital  statistics  of  the  band  were  as  follows  :  — 


1895. 
1896. 
1897. 
1898. 
1899. 


Births, 
Males.  Females. 
..2  2 


1895. 
1896. 
1897. 
1898. 
1899. 


Deaths. 

Males.  Females. 

■■     4  3 


>3  7 

Total  increase ao 


2r  12 

Total  decrease 33 


Deaths  classified  according  to  Acs. 


Infants.. . 
Children  . 


Adults  under  fifty g 

Adults  over  sixty  ' 


14 


33 


•      «  NoTK  2  (see  p.  184). 

Stone  drills  were  made  of  glas-.y  basalt,  which  was  flaked  like  the  arrow-heads.  They  were 
hafted  in  handles  made  of  antler  or  wood. 

Stone  knives  and  stone  chisels  were  hafted  in  wooden  handles  by  being  placed  in  a  slit  which 
was  filled  with  gum.     Then  a  lashing  was  applied  around  the  wood.     They  were  also  hafted  in 

'.       :      »rl  '"^"  ?  '"^^  ^°"^'^'  '°  ^'  '°  """^^  "  ^"f'-     Then  the  stone  blade  was  driven  into 

Its  end.  When  cooling  and  drying,  the  antler  became  very  hard,  and  held  the  blade  firmly,  so  that 
no  lashing  and  no  gum  were  required  to  hold  it  in  place.  Both  of  these  methods  are  appli-d  at  the 
present  time  in  hafting  iron  tools.  It  would  seem  that  handles  of  antler,  such  as  described  here 
were  not  attached  to  wooden  handles.  This  method  of  hafting  seems  to  have  been  in  use  among 
the  tribes  of  the  Fraser  Delta.  ^ 


Note  3  (see  p.  276). 

The  stake  was  generally  vMued  at  twelve  counters,  which  were  represented  by  twelve  sticks 
Each  party  had  six  of  these  ouniers.  When  one  party  guessed  wrong,  they  forfeited  a  counter" 
which  was  thrown  over  to  the  party  opposite.  When  one  of  the  parties  guessed  right,  the  gambling^ 
bones  were  thrown  over  to  them,  and  it  was  their  turn  to  sing  and  to  hide  the  bones.  When  one 
party  won  all  the  counters,  the  game  was  at  an  end.  When  a  large  number  of  gamblers  took  part  in 
the  game,  two  pairs  of  gambling-bones  were  used. 


'  No  deaths  were  recorded  of  adults  between  fifty  and  sixty. 
L391] 


398 


APPENDIX. 


Additional  Notes. 


The  Indian:!  were  in  the  habit  of  taking  half-grown  eaglets  from  the  eyry,  sometimes  descend- 
ing the  cliffs  with  ropes  for  this  purpose.  They  raised  the  young  birds,  and  when  they  were 
full-grown  pulled  out  their  tail-feathers  and  set  them  free.  It  was  believed,  that,  unless  the  oldest 
eaglet  was  fed  first,  the  brood  would  die. 

Suicide  was  formerly  very  common,  and  is  so  at  the  present  day,  principally  among  women. 
The  causes  are  generally  shame,  remorse,  disappointment,  or  quarrels  with  relatives,  and  hanging  is 
the  method  most  generally  resorted  to. 


Memoirs  Am.  Mus.  Nat.  Hist.,  Vol.  II. 


Plate  XIV. 


Fig.  I.     PREPARATtDN  OF  Skins. 


Fio.  ».     Storehouse. 


The  Thompson  Indians  of  British  Columbia. 


'emoirs  Am.  Mus.  Nat.  Hist.,  Vol.  II. 


Plate  XV. 


Fig  I.     Underground  House. 


F"iG.  2.     Inierior  of  Underground  House. 
The  Thompson  Indians  of  British  Columbia. 


Memoirs  Am.  Mus.  Nat.  Hist.,  Vol.  II. 


Plate  XVI. 


Fig.  1.     Lodge  covered  with  Mats. 


Fig.  2.     Framework  of  Conical  Lodge.  Fig.  3.     Framework  of  Lodge 

The  Thompson  Indians  of  British  Columbia. 


Memoirs  Am.  Mus.  Nat.  Hist.,  Vol.  II. 


Plate  XVII. 


*^-:*'t«-  ..■> 


fll'V 


•■^■A-^ 


.:^^^^>'r:'3-:s 


■  ''■.J^:-r  ... 


Fig.  I.    SwEAi- HOUSE. 


Fig.  2.     Framework  of  Sweat-house.  Fig.  3.     Framework  of  Swfat-housc. 

The  Thompson  Indians  of  British  Columbia. 


Memoirs  Am.  Mus.  Nat.  Hist..  Vol.  III. 


Plate  XVin. 


I 


The  Thompson  Indians  of  British  Columbia. 


PLATE    XIX. 


EXPLANATION   OF    PLATE    XIX. 


Fic.  I.  —  Painting  on  a  Rowlder  near  Spevces  Bridge,  i,  2,  Crossings  of  trail'.;  3,  4,  Fir- 
bri.nches  ,  5.  Girl's  lodge,  and  fir-braiiclies  hanging  down  from  roof  ;  6,  7,  8,  Crossings 
of  trails  ;  9,  10,  Fir-branches  ;  11,  Roof  of  girl's  lodge  with  fir-branches  hanging  down  ; 
12,  .jnake  ;  i.-j,  Sacrifices  put  Uj)  at  crossing  of  trails;  14,  I.fiifinished  basketry;  15, 
Crossing  of  trails;  16,  Two  trenches;  17,  Fir-branch;  t8,  Unfinished  baskef-y  ;  19, 
Dog;  20,  21,  Fir-branches;  22,  Dog;  23,  Un.'inlshed  ba:ikttry;  24,  Fir-branch;  25, 
Crossing  of  trails  and  (ir-branch  put  up  as  a  sacrifice  ;  26,  Uiifinished  basketry  ;  27,  28, 
Fir-branches.     (Sec  Bull.  Am.  Mils.  Nat.  Hist.,  Vill,  p[).  227-230.) 

Fii;.  2. —  Pak.ting  on  a  Bowlder  cam. Kb  "  The  HA.iKET  of  Coyote's  Wife,'  near  Spences 
BkiLiGi;.  I,  Centipede  c  trse  blown  rn-or  ;  1,  bnderground  house;  3,  Fish-weir;  4, 
Fish  ;  5,  Trench  with  sacrifice's  ;  6.  I'robably  girl's  lodge  with  fir-branches  hanging  fr^^.Ti 
roof  ;  7.  Trench  with  dirt  thrown      it  to  one  side  ;  8,  F"ir-branch. 


iMemoirs  Am.  Mus.  Nat.  Hist.,  Vol.  II. 


Plate  XIX. 


/  <" 

■ 

j^^^BBj^ffi»fflfg^f!gy^A^^^I^^^^^^^^^^^^^^^^^^^B 

%^Mmm'  ■ :    -  ;■■•         ■.'<^'4^i.:  -    - 

Fic.  1. 


■"^^^iSJ?^^! 


1M(1.  2. 

The  'T^hoin[)son  Inditms  of  Britisli  Columbin. 


I>f    ATI 


.AT!-    XX. 


r 


EXPLANATION   OF   PLATE   XX. 


Figs.  1-5.  —  Paintings  on  a  Bowlder  called  "  The  Basket  of  Coyote's  Wife  "  (see  Plate  XIX). 

2,  —  a,  Karth,  water,  and  trees  ;  b.  Tree. 

3.  —  a.  Catfish. 

4- — a,  Juniper-bush  ;*,  Fir-branch. 
5. — a,  Trench  and  poles. 

Figs.  6-12.  — Rock-Paintings  from  TsIxpaa'uk  CaSon,  19  miles  from  Spences  Bridge. 

6.  —  Three  men,  two  of  them  with  feather  head-dress. 

7.  —  a,  Black  bear ;  b,  Fir-branch  ;  c,  Snake  ;  d.  Lakes  and  river  ;  e.  Trench  and 

dirt  thrown  out. 

8.  —  Face  with  tears. 

9.  —  Beaver. 

10. — a,  Trench  and  poles  ;  b,  Unfinished  basketry  or  pile  of  fir-branches  ;  c,  Man  ;  d. 

Arrow-heads  or  cedar-branches. 
II.  —  Dog  or  horse  struck  by  an  arrow. 

Fig.  13.  —  Paintings  on  a  Bowlder  called  "  The  Coyote's  Wife."  a,  Grisly  bear  ;  b,  Track  of 
grisly  bear  ;  c,  Pool  of  grisly  bear  ;  d.  Fir-branches  ;  c,  Vulva  of  Coyote's 
wife  ;  /,  Trench  with  poles  ;  g.  Coyote  ;  //,  Fish  ;  /,  Arrow  ;>,  Cap  with  fringe  ; 
*,  Otter;  /,  Gruve-poles ;  ;/;,  Insect ;  n,  Crossing  of  trails,  sacrifices  of  food, 
and  pole  ;  o,  Insect  kilaxwa'us. 

Fig.  14.  —  Paintings  on  a  Bowlder  near  Spences  Bridge.  Trail,  with  horse,  deer,  trees,  and 
cross-trails. 

Figs.  15-17.  —  Rock-Paintings  from  Stine  Creek. 

15.  —  Mountain-goats. 

16.  —  a.  Vision  ;  b,  Trails  ;  c,  Lakes  connected  by  a  river. 

1 7'  —  -.  Cascade  ;  b,  Lakes  connected  by  a  river  ;  tracks  of  bear  and  bear  cubs. 

Figs.  18,  19.  —  Paintings  on  a  Bowlder  near  Spences  Bridge,  a,  Rainbow  ;  b,  animal  hit  by 
two  arrows. 

Fig.  20,— Paintings  on  a  Bowlder  in  Nicola  Valley,  a,  Eagle;  b,  c,  Beavers;  d,  Bear; 
e,  Fir-branch. 

Fig.  21.  —  Rock-Paintings  from  Stine  Creek,  b,  Mountains  and  glaciers  in  valleys  ;  c.  Water 
mystery  ;  d,  Bear. 

Fig.  22.  —  Rock-Painting  from  Stine  Creek.     Vision. 

Fig.  23.  —  Painting  on  a  Bowlder  half  a  mile  North  of  Lytton.  Star,  and  two  men  with 
feathers. 

Fig.  24.  —  Paintings  on  a  Bowlder  two  miles  East  of  Spences  Bridge,  a,  Rainbow;  6,  Men  ; 
c,  Fir-branches  ;  d,  Cedar-bark  towel  ;  e,  Crossing  of  trails,  with  sacrifices  ; 
/,  Birch-bark  cup,  with  drinking-tube  attached  to  a  string. 


Plate  XX. 


.5 
S 

O 

o 

•Si 


Cm 

0 
m 


u       "O 

Pi     1-1 


P 


^  H 


